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OF       TIIK 

Theological   Seminary 

PRINCETON.    N.  J^^ 

BV   4500    .P8    1845    " 
C     Allestree,    Richard,    1619- 
1681. 
The  practice   of   Christian 
i       crraces 


r 


THE 

PRACTICE  OF  CHMSTIAN  GRACES; 

OR, 

v/'' 

THE   WHOLE  DUTY  OF  MAN. 

FIRST  PUBLISHED, 

1G58. 


A  NEW  EDITION,  WITH  A  PREFACE. 

BY  THE 

REV.  WILLIAM  BENTINCK  HAWKINS,  M.A.,  F.R.S. 

OF  EXETEK  COLLEGE,  OXFORD. 


(1) 


THE 

rRACTIGE   OF  CHllISTIAN    GRACES; 


OR, 


®l)c  tUljolc  Sluiii  of  Mian, 


LAID  DOWN 


A    PLAIN    AND    FAMILIAR    WAY, 


THE  USE  OF  ALL. 


WITH 


PEIYATE  DEVOTIONS 


FOR  SEVERAL  OCCASIONS. 


PHILADELPHIA: 

T.  WARDLE,  lU  CHESTNUT  STREET. 
1815. 


EDITOR'S  PREFACE. 

Few  books  have  obtained  a  more  general  circulation,  or 
have  passed  through  more  editions  than  The  Practice  of 
Christian  Graces,  or.  The  Whole  Duty  of  Man,  and  perhaps 
it  may  safely  be  said,  few  have  possessed  such  well  founded 
claims  on  the  esteem  and  approbation  of  the  public.  From 
the  time  of  its  first  appearance*  in  1658,  to  the  end  of  the 
seventeenth  and  during  the  early  part  of  the  eighteenth  cen- 
tury, it  retained  the  popular  character  which  it  had  originally 
acquired.  So  great,  indeed,  was  the  estimation  in  which  it 
was  held,  that  not  long  after  its  publication  it  was  translated 
into  the  Latin,  French,  and  Welsh  languages. t  We  are 
also  told,  that  it  was  the  custom  of  the  learned  and  excellent 
Bishop  Bull,  one  of  the  greatest  ornaments  of  our  church,  to 
read  a  chapter  out  of  the  Whole  Duty  of  Man  in  addition  to 
the  performance  of  family  prayers  in  his  house  on  Sunday 
evenings.  We  cannot  do  better  than  give  the  account  of 
this  circumstance  in  the  words  of  the  Bishop's  biographer, 
the  amiable  and  pious  Robert  Nelson,  a  name  equally  emi- 
nent amongst  the  lay  members  of  the  church  ;  since  they 
supply  an  additional  testimony  to  the  merit  of  the  work  in 
question,  from  one  who  was  well  qualified  to  appreciate  its 
real  value.  "  Upon  Sunday  evenings,  there  was  the  addition 
of  a  chapter  out  of  that  excellent  book.  The  Whole  Duty  of 
Man,  than  which  we  have  none  more  fit  for  general  and  con- 
stant use ;  and  this  was  for  the  further  instruction  of  his  family, 


*  London,  Printed  for  T.  Garthwaite,  at  the  Little  North  Door  of  St. 
Pauls,  1658. 

t  The  translation  published  in  France  in  the  year  1669  is  dedicated  to 
the  Duchess  of  York.  It  is  anonymous,  but  the  translator  appears  to 
have  been  a  female,  and  a  native  of  France.  She  compliments  the 
Duchess  on  having  "une  connoissance  achevee  de  la  delicatesse  de 
notre  langue,"and  speaking  of  herself  says,  "  car  comme  je  ne  suis  ni 
de  la  sexe  ni  de  I'honneur  a  ecrire  pour  le  public." 

1*  (v) 


VI  EDITOR  S  PREFACE. 

particularly  of  those  who  had  been  deprived  of  going  to 
church  by  reason  of  the  necessary  services  of  the  house."* 

Isaak  Walton  bears  a  like  testimony  of  Bishop  Sanderson, 
and  says,  that  "  He,  in  his  retirement,  had  the  church  prayers 
read  in  his  chamber  twice  every  day ;  and  at  nine  at  night 
some  prayers  read  to  him  and  to  a  part  of  his  family  out  of 
*  The  Whole  Duty  of  Man.'  " 

Another  eminent  divine  of  our  church,  the  celebrated  Dean 
Stanhope,  esteemed  this  work  so  highly,  that  he  recommend- 
ed it  as  a  model  for  style  in  the  composition  of  sermons,  in 
a  letter  addressed  by  him  to  a  young  relation  who  had  en- 
tered into  holy  orders.  "  As  to  other  books  which  may  fit 
you  for  the  discharge  of  your  duty,  Mr.  Hooker,  Bishops 
Sanderson,  Pearson,  and  Stillingfleet,  Dr.  Jackson,  and 
Archbishop  Tillotson,  cannot  be  read  too  often.  Happy  is 
the  man  who  can  form  his  style  upon  the  last  of  these ;  and, 
in  plain  practical  preaching,  upon  the  rational,  instructive, 
and  familiar  way  of  the  Whole  Duty  of  Man."t 

If  during  a  later  period  new  editions  of  this  work  have 
appeared  at  longer  intervals  of  time,  it  is  the  taste  of  the 
public,  and  not  the  credit  of  the  book  itself,  which  must  be 
called  in  question.  It  is  a  singular  circumstance,  and  one 
which  we  believe  has  seldom  attended  any  other  literary 
production,  that  up  to  the  present  time,  when  nearly  two 
centuries  have  elapsed  since  the  publication  of  "  The  Whole 
Duty  of  Man,"  the  real  authorship  of  that  work  has  never 
yet  been  settled  on  strong  or  decisive  grounds,  and  the  name 
of  the  writer  of  a  book  more  generally  read,  and  more  ex- 
tensively admired  than  most  others,  has  remained  unknown 
to  the  present  day.     Whatever  may  be  the  cause  assigned. 


*  Nelson's  Life  of  Bishop  Bull,  p.  102,  Oxford,  1840. 

t  Nichols's  Anecdotes,  vol.  iv.  p.  168.  A  writer  in  the  Edinburgh 
Review  (vol.  xliv.  p.  5,)  remarks,  speaking  of  the  style  of  The  Whole 
Duty  of  Man,  and  that  of  the  other  works  by  the  same  author,  "  After 
the  lapse  of  a  hundred  and  seventy  years,  they  contain  scarcely  a  word 
or  a  phrase  which  has  become  superannuated." 


EDITOR  S  PREFACE. 


whether  it  is  to  be  imputed  to  a  natural  modesty  on  the  part 
of  the  author,  an  unwillingness  to  be  brought  too  prominently 
before  the  notice  of  the  public,  or  whether  we  may  ascribe 
it  to  a  desire  on  his  part  to  ascertain  the  possible  reception 
which  a  Avork,  not  bearing  on  its  title-page  the  name  of  any 
author,  and  depending  on  its  own  merits  alone,  might  expe- 
rience from  the  public ; — it  is  at  least  a  curious,  and  we  may 
say,  an  extraordinary  circumstance,  allowing  the  author  dur- 
ing his  lifetime  to  have  been  desirous  to  preserve  his  name 
a  secret,  that  after  his  death  he  should  have  imposed  the 
same  obligation  of  secrecy  on  his  survivors ;  or  supposing 
this  not  to  be  the  case,  that  no  one  of  his  friends  or  con- 
nexions should  have  been  willing  to  draw  aside  the  veil. 
Such  a  circumstance,  perhaps,  can  only  be  ascribed  to  ca- 
price, certainly  a  very  harmless  kind,  or  to  actual  ignorance 
arising  from  the  ingenious  manner  in  which  the  mystery  had 
been  preserved.  It  was  scarcely,  however,  to  be  expected, 
notwithstanding  this  studied  concealment,  that  a  book  so 
much  read  and  so  much  admired  should  be  permitted  to  pass 
without  question  as  to  its  authorship ;  and  accordingly  we 
find  that  several  individuals,  more  or  less  eminent,  were  at 
different  times  brought  forward  as  possessing  claims  to  this 
distinction.  Among  those  whose  pretensions  to  the  honour 
were  more  specious,  may  be  named  Bishop  Fell,  Dr.  Alles- 
tree.  Bishop  Chappel,  Archbishop  Sterne,  and  Lady  Paking- 
ton.*     Dr.  Henry  Hammond  has  also  been  mentioned  as 


*  The  authorship  of  this  work  is  also  attributed  to  Dr.  Frewen,  Arch- 
bishop of  York  (Aubrey's  Letters,  vol.  ii.  p.  129),  but  without  the  sHght- 
est  reason,  as  he  died  in  1G64,  and  it  is  evident  the  author  of  the  Whole 
Duty  of  Man  was  living  after  that  period.  The  following  persons  also 
have  been  mentioned  as  possessing  some  claim,  viz.  Abraham  Wood- 
head,  Obadiah  Walker,  and  Mr.  Fulnian.  Anthony  Wood  says, 
"some  have  attributed  '  The  Whole  Duty  of  Man'  to  Mr.  Abraham 
Woodhead,  others  to  Mr.  Obadiah  Walker,  both  of  whom  became 
papists ;  but  most  apparent  it  is  that  that  book  was  written  by  a  true 
and  sincere  friend  of  the  Church  of  England,  and  one  who  held  that  to 
be  the  Catholic  Church."     In  Oldfield's  Divine  Discourses,  p.  74,  it  is 


viu  editor's  preface. 

having  some  title  to  the  authorship,  with  but  little  reason, 
however,  as  in  that  case  he  would  scarcely  have  introduced 
a  work  to  the  public  purporting  to  be  written  by  an  un- 
known person,  in  a  preface  to  which  he  subscribed  his  own 
name.  The  same  reason  will  also  apply  to  the  claim  made 
for  Bishop  Fell,  who  also  wrote  a  preface  to  the  folio  edition 
of  the  entire  works  of  the  author  of  the  Whole  Duty  of  Man, 
published  in  1684,  from  which  it  is  evident  that  he  was  not 
himself  the  author. 

"  Many,"  he  says,  "  I  doubt  not,  will  now  expect 
an  account  of  the  person  and  condition  of  the  author; 
but,  besides  that  it  is  an  ill-mannered  thing  to  pry  into 
what  is  studiously  concealed,  the  gratifying  this  curiosity 
would  be  an  injury  to  the  design  of  these  writings,  by 
robbing  them  of  one  efficacious  motive  of  conviction.  As 
the  case  now  stands,  all  men  must  see  and  allow,  that  nei- 
ther faction,  nor  interest,  nor  pride,  nor  covetousness,  nor 
other  temporal  advantage,  was  sought  for  by  the  time  and 
pains  employed  in  these  discourses.  If  the  reader  shall 
please,  instead  of  useless  inquiries,  to  bring  the  same  devo- 
tion and  sincerity  to  the  perusal  of  these  discourses,  as  was 
employed  in  the  writing  of  them ;  if  he  print  in  his  mind, 
and  transcribe  into  his  practice  what  he  reads,  his  pains  will 
be  answered  by  suitable  advantage.  Let  him  be  wise  and 
humble,  temperate,  chaste,  patient,  charitable,  and  devout: 
live  a  whole  age  of  great  austerities,  and  maintain  an  undis- 
turbed serenity  in  the  midst  of  them  :  and  then  he  wdll  him- 
self become  a  lively  picture  of  our  Author." 

It  is  singular  enough  that  Bishop  Atterbury,  who  was  so 
thoroughly  versed  both  in  ancient  and  modern  literature,  and 


said,  that  Mr.  Fulman,  a  native  of  Penshurst  in  Kent,  and  amanuensis 
to  Dr.  Hammond,  was  the  author.  Fulman  however  was  born  in  1632, 
and  the  work  in  question  was  put  into  the  hands  of  Dr.  Hammond  in 
1657,  and  was,  as  it  appears,  written  some  years  before.  It  is  also  attri- 
buted to  Dr.  Chaplin,  of  University  College,  Oxon,  by  Evelyn,  vide 
Memoirs,  vol.  iii.  p.  318. 


EDITOR  S  PREFACE.  IX 

SO  well  acquainted  with  the  Oxford  press,  and  the  works 
which  issued  from  it,  (Bishop  Fell's  edition  was  printed  at 
Oxford),  should  have  been  ignorant  of  the  name  of  the  au- 
thor of  this  excellent  book.  In  his  sermon  on  1  Tim.  vi.  1, 
speaking  of  the  best  Christians  being  least  known,  he  says, 
"  And  of  this  there  is  one,  though  a  very  late,  yet  so  remark- 
able an  instance,  that,  for  the  honour  of  our  holy  faith,  I 
think  it  may  deserve  to  be  particularly  mentioned — the  in- 
stance I  mean  of  the  author  of  '  that  excellent  book.  The 
Whole  Duty  of  Man,'  who  took  not  more  care  to  do  good 
to  the  world  than  he  did  to  conceal  the  doer  of  it,  being 
contented  to  approve  himself  to  Him,  and  Him  only,  who 
seeth  in  secret,  and  resolved  that  the  praise  of  men,  whe- 
ther in  his  life  or  after  his  death,  should  be  no  part  of  his 
reward." 

With  regard  to  the  claim  set  up  for  Dr.  AUestree,  we  be- 
lieve it  rests  on  little  more  than  the  following  passage  in 
Granger's  Biographical  History  of  England,  in  which, 
speaking  of  Bishop  Fell,  he  says,  "  He  and  Dr.  AUestree 
are  supposed  to  have  written  almost  all  the  books  attributed 
to  the  author  of  The  Whole  Duty  of  Man."*  Such  evi- 
dence as  this,  it  will  at  once  be  perceived,  is  of  very  insuffi- 
cient character  to  establish  a  claim  of  authorship.!     Bishop 

*  Vol.  iii.  p.  252,  ed.  1804. 

t  In  the  Life  of  Dean  Prideaux,  published  in  1748,  it  is  said  that  the 
Dean  always  considered  Bishop  Fell  as  the  author  of  The  Decay  of 
Christian  Piety,  and  that  his  reasons  for  this  supposition  were,  that  his 
uncle,  Sir  William  Morrice,  whilst  in  attendance  at  court  a  little  after 
the  Restoration,  had  heard  Bishop  Fell  preach  a  sermon  in  the  King's 
Chapel,  which  pleased  him  so  much  that  he  desired  to  have  a  copy  of  it. 
This  was  given  to  him;  and  on  comparing  it  with  the  Decay  of  Chris- 
tian Piety,  which  was  pubUshed  some  years  afterwards,  he  found  it  in 
the  very  same  words  in  the  pages  of  that  publication.  It  is  also  stated 
that  Dr.  Prideaux  was  afterwards  confirmed  in  this  opinion,  for  as  he 
attended  the  press  in  the  Theatre  at  Oxford,  whilst  another  of  the  books 
ascribed  to  the  same  author  was  printing,  he  often  found  whole  hnes, 
and  sometimes  two  or  three  together,  blotted  out,  and  interluieations  in 
their  stead,  which  he  knew  to  be  in  Bishop  Fell's  handwriting,  and  this 
was  a  Uberty  it  was  unlikely  any  one  but  the  author  would  have  taken. 


X  EDITOR  S  PREFACE. 

Chappel*  also  has  been  named  as  the  writer  of  this  work. 
In  the  Biographia  Britannica  it  is  stated,  "  The  author  of 
this  most  excellent  book, '  The  Whole  Duty  of  Man,'  was 
Bishop  Chappel,  who,  dying  in  1648  at  Derby,  was  buried 
at  Dilstrop  in  Notts.  The  MS.  of  it  was  transmitted  by  Dr. 
Sterne,  afterwards  Archbishop  of  York,  to  Dr.  Fell,  Dean 
of  Christ  Church,  who  having  read  it  beforehand  to  his  pu- 
pils, occasioned  several  to  say  that  the  said  Dr.  Sterne  was 
the  author ;  as  also  others  did,  by  means  of  a  copy  of  Bishop 
Chappel's  MS.  being  found  in  Lady  Pakington's  closet  after 
her  death,  that  she  wrote  it."  The  claim  of  Bishop  Chap- 
pel,  if  it  depends  only  upon  the  statements  contained  in  the 

So  that  his  opinion  on  the  whole  was,  that  the  book  called  the  "  Whole 
Duty  of  Man"  was  written  by  an  author  still  unknown ;  but  that  all  the 
other  books  assigned  to  the  same  author  were  written  by  Bishop  Fell  and 
Dr.  Allestree ;  and  that  when  the  first  of  them,  either  by  design  or  mis- 
take lof  the  Bookseller,  came  forth  under  the  name  of  the  author  of 
"  The  Whole  Duty  of  Man,"  they  suffered  all  the  others  to  come  out 
under  the  same  disguise,  the  better  to  conceal  what  they  intended  should 
be  a  secret.  And  as  to  what  Bishop  Fell  says  in  a  preface  to  a  folio  edi- 
tion at  Oxford,  in  which  all  these  books  are  comprised  together,  where 
he  mentions  the  author  as  lately  dead,  it  was  generally  understood  to  be 
meant  of  Dr.  Allestree,  who  was  then  lately  deceased.  Dr.  Lort 
(whose  opinion  is  cited  in  Nichols's  Anecdotes)  observes  on  this  state- 
ment, "  This  is  indeed  a  very  singular  account  from  Dr.  Prideaux  by  an 
anonymous  author." 

*  Bishop  of  Cork :  Peck,  (Disiderata  Curiosa,)  in  a  note  to  the  Life 
of  Chappel,  gives  the  following  extract  from  a  letter  written  by  Mr. 
Beaupre  Bell:  "  'Tis  certain  The  Whole  Duty  of  Man  was  written  by 
one  who  suffered  by  the  troubles  in  Ireland ;  and  some  lines  in  that 
piece  give  great  grounds  to  conjecture  that  Bishop  Chappel  was  the  au- 
thor." "  Thus  we  see,"  observes  Peck,  "  that  prelate,  as  well  as  many 
other  great  and  good  persons,  comes  in  for  part  of  the  credit  of  that  ex- 
cellent book ;  yet  there  is  no  explicit  evidence  of  his  having  been  the 
author  of  it.  It  appears  indeed  to  have  been  written  before  the  death  of 
Charles  I.,  although  it  was  not  pubUshed  till  1657,  (this  is  a  mistake, 
arising  doubtless  from  confounding  the  date  of  the  Preface  with  that  of 
the  book  itself,  which  was  not  published  until  1658),  and  the  manner  of 
it  is  agreeable  enough  to  that  prelate's  plain  and  easy  way  of  writing ; 
but  then  there  can  be  no  reason  given,  why  his  name  should  be  sup- 
pressed in  the  title-page,  when  a  posthumous  work  of  his  was  actually 
published  with  it  but  a  few  years  before." 


EDITOR  S  PREFACE.  XI 

foregoing  extract,  can  scarcely  be  termed  very  well  founded, 
since  we  learn  from  them  that  out  of  the  same  train  of  cir- 
cumstances which  gave  origin  to  the  claim  of  Bishop  Chap- 
pel,  sprung  also  a  similar  claim  for  two  other  individuals, 
Archbishop  Sterne  and  Lady  Pakington.*     The  pretensions 

*  It  is  stated  in  a  passage  in  Aubrey's  Letters,  vol.  ii.  p.  125,  that  a 
MS.  copy  of  the  Whole  Duty  of  Man,  in  the  handwriting  of  Lady  Pa- 
kington,  was  found  amongst  her  papers  after  her  death ;  this,  however, 
is  saying  but  httle  towards  estabhshing  a  claim  of  authorship,  if  we  recol- 
lect that  this  lady  was  a  very  devout  person,  possessing  much  acquaint- 
ance with  the  divines  of  the  day,  and  therefore  very  hkely  to  have  been 
favoured  with  a  sight  of  the  work  in  question  before  it  was  printed,  and 
also  to  have  been  allowed  to  take  a  copy  of  it  for  her  own  use  whilst  in 
that  state.  The  following  circumstances,  however,  render  it  still  more 
unUkely  that  this  lady  was  the  author.  The  celebrated  Dr.  H.  Ham- 
mond, for  several  years  previous  to  his  death,  and  during  the  very  time 
of  the  publication  of  The  Whole  Duty  of  Man,  was  residing  in  the  house 
of  Lady  Pakington ;  he  lived  on  terms  of  the  greatest  friendship  with 
her,  and  acted  also  as  a  spiritual  adviser ;  it  is  therefore  utterly  improba- 
ble that  if  she  really  composed  the  work  in  question,  she  should  not  have 
told  him ;  and  yet  it  is  very  evident,  from  the  Preface  prefixed  to  it  of 
which  he  was  the  author,  that  he  was  unacquainted  with  the  name  of 
the  person  who  wrote  The  Whole  Duty  of  Man. 

And  if  we  are  reminded  that  Dr.  Hickes,  in  the  Dedication  of  his 
Saxon  Grammar  to  the  grandson  of  this  lady,  says,  "  She  deserved  to  he 
called  and  to  be  esteemed  the  Authoress  of  The  Whole  Duty  of  Man," 
we  reply,  that  it  was  perfectly  natural  for  the  zealous  friends  of  Lady 
Pakington  to  endeavour  to  found  a  claim  of  authorship  on  the  single  cir- 
cumstance, however  slight  and  insufficient  it  might  be  in  itself,  of  a  copy 
of  the  work  having  been  discovered  in  her  handwriting. 

The  strongest  evidence  in  favour  of  Lady  Pakington  is  in  the  follow- 
ing note : 

Oct.  13,  1698.— Mr.  Thomas  Caulton,  Vicar  of  Worksop,  in  Notting- 
hamshire, in  the  presence  of  Wm.  Thornton,  Esq.  and  his  lady,  Mrs. 
Heathcote,  Mrs.  Ashe,  Mrs.  Caulton,  and  John  Hewit,  Rector  of  Hart- 
hill,  declared  the  words  following : 

"  November  5th,  1689. 

"At  Shire-Oaks,  Mrs.  Eyre  took  me  up  into  her  chamber  after  din- 
ner, and  told  me  that  her  daughter  Moyser,  of  Beverly,  was  dead. 
Among  other  things  concerning  the  private  affairs  of  the  family,  she  told 
me  who  was  the  author  of  the  '  Whole  Duty  of  3'Ian,''  at  the  same  time 
pulling  out  of  a  private  drawer  a  MS.  tied  together,  and  stitched  in  octavo, 
which  she  declared  was  the  original  copy  written  by  Lady  Pakington 
her  mother,  who  disowned  ever  having  written  the  other  books  imputed 


Xll  EDITOR  S  PREFACE. 

of  the  last  named  person  are  overthrown  by  the  single  fact, 
that  the  author  is  spoken  of  by  Bishop  Fell,  who  was  evi- 
dently acquainted  with  him,  in  the  masculine  gender.  With 
regard  to  Archbishop  Sterne,  the  case  to  be  made  out  is 
somewhat  stronger,  and  although  it  must  be  confessed  that 
the  evidence  collected  in  favour  of  his  claim  is  only  circum- 
stantial, yet  the  chain  of  reasoning  is  far  from  incomplete. 
From  the  nature  and  character  of  this  evidence,  we  prefer 
giving  it  in  the  form  of  an  Appendix,  rather  than  inserting  it 
in  the  body  of  the  Preface,  which  we  shall  conclude  with  a 
character  of  the  Whole  Duty  of  Man  drawn  by  one  of  the 
most  distinguished  writers  of  our  own  time,  one  who  has 
not  only  thoroughly  explored  the  richest  mines  of  the  litera- 
ture of  his  own  country,  but  has  himself  also  opened  new 
veins  equally  rich  and  valuable.  We  must,  however,  protest 
against  the  assertion  contained  in  the  last  clause  of  the  ex- 
tract, and  we  hope  our  readers  will  join  us  in  the  protest, 
when  they  have  examined  the  evidence  in  favour  of  the 
claim  of  Archbishop  Sterne,  which  is  offered  in  the  following 
Appendix.  Speaking  of  this  work,*  Dr.  Southey  observes, 
"  A  good  old  book,  which  contains  the  substance  of  a  course 
of  sermons,  addressed  in  the  plainest  language  to  plain  peo- 
ple, and  setting  before  them  those  duties  which  they  are 
called  upon  to  perform  in  the  ordinary  course  of  life.  The 
author  was  a  person  of  sound  judgment  and  sober  piety,  who 
sought  to  make  his  parishioners  practical  Christians  and  not 
professing  ones  ;  and  that  he  was  humble  minded  himself 
there  is  conclusive  proof ;  for  he  concealed  his  name,  and  no 
inquiries  have  ever  yet  been  able  to  ascertain  it." 

to  be  by  the  same  author,  excepting  '  The  Decay  of  Christian  Piety.'' 
She  added  too,  that  it  had  been  perused  in  MS.  by  Dr.  Covel,  Master 
of  Trinity  College,  Cambridge,  Dr.  Stamford,  Prebendary  of  York, 
and  Mr.  Banks,  Rector  of  the  Great  Church  at  Hull. 

Mr.  Caulton  declared  this  upon  his  death-bed,  two  days  before  his 
decease.  "  W.  T. 

J.  H." 

*  Life  of  Cowper,  vol.  i.  p.  117. 


APPENDIX  TO  EDITOR'S  PREFACE. 

We  shall  first  present  our  readers  with  a  catalogue  of  the  different 
pieces  written  by  the  author  of  the  Whole  Duty  of  Man,  with  the  dates 
of  the  first  editions. 

I.  Whole  Duty  of  Man.  The  first  edition  is  entitled  The  Practice  of 
Christian  Graces,  or  the  Whole  Duty  of  Man,  and  printed  for  T.  Garth- 
waite,  1658,  with  frontispiece  by  Hollar,  to  which  is  prefixed  a  letter  by 
Dr.  H.  Hammond,  dated  March  7,  1657. 

II.  The  Gentleman's  Calling,  printed  for  T.  Garthwaite,  1660,  with 
a  letter  prefixed  by  Dr.  Humphrey  Henchman,  dated  October  27,  1659. 

III.  The  causes  of  the  Decay  of  Christian  Piety,  written  by  the  Au- 
thor of  the  Whole  Duty  of  Man,  1667.  The  MS.  was  conveyed  to 
Garthwaite  by  H.  E.  in  a  letter  prefixed,  dated  June  7,  1667.  In  the 
Preface  to  this  work  the  Author  quotes  the  Syriac  and  Septuagint  ver- 
sions of  the  Old  Testament,  and  also  the  original  Hebrew. 

IV.  The  Ladies'  Calhng,  printed  at  Oxford,  1673.  The  editor  of  this 
work  is  said  to  be  Dr.  John  Fell,  who  prefixed  an  Address  to  the  Reader, 
from  which  it  appears  that  he  was  then  totally  unacquainted  with  the 
author. 

V.  The  Government  of  the  Tongue,  printed  at  Oxford,  1674.  Pro- 
bably at  this  time  the  author  was  known  to  Dr.  Fell. 

VI.  The  Art  of  Contentment,  printed  at  Oxford,  1675.    ■" 

VII.  The  Lively  Oracles  given  to  us,  &,c,  Oxford,  1678.     '^" 

A  collected  edition  of  the  Genuine  Works  of  the  Author  of  the  Whole 
Duty  of  Man  was  printed  at  Oxford,  1684.  It  appears  from  the  Preface 
to  this  edition,  that  the  editor,  Dr.  Fell,  was  then  acquainted  with  the 
author,  for  he  gives  a  character  of  him,  and  speaks  of  him  as  being  dead. 

The  following  are  the  circumstances  which  seem  to  throw  an  air  of 
probability  over  the  claim  of  authorship  alleged  for  Archbishop  Sterne. 
Some  of  these,  it  will  be  seen,  have  already  been  alluded  to : 

The  Author  of  the  Whole  Duty  of  Man  was  the  author  of  all  the  six 
subsequent  pieces,  which  were  collected  together  in  one  volume,  folio, 
printed  at  Oxford,  1684. 

The  advocates  for  Lady  Pakington  attribute  only  two  works  to  her, 
the  Whole  Duty  of  Man,  and  the  Decay  of  Christian  Piety. 

Bishop  Fell  states,  that  the  Author  was  then  dead,  1684. 

Archbishop  Sterne  died  June  28,  1683. 

He  is  spoken  of  by  Bishop  Fell  in  the  masculine  gender. 

Therefore  not  Lady  Pakington. 

The  Author  was  acquainted  with  the  learned  languages,  Greek,  He- 
brew, Syriac. 

So  was  Archbishop  Sterne,  who  assisted  Walton  in  the  publication  of 
the  Polyglot  Bible. 

2  (xiii) 


XIV 

Timothy  Garthwaite  was  the  pubhsher  of  the  first  edition  of  the  Whole 
Duty  of  Man;  the  Gentleman's  Calling;  the  Causes  of  the  Decay  of 
Christian  Piety ;  and  was  also  the  pubhsher  of  Walton's  Polyglot.  It  is 
therefore  probable  that  he  (Archbishop  Sterne)  would  send  his  own  MS. 
to  the  same  publisher. 

Mr.  Pickering,  the  publisher  of  the  last  London  edition,  (1842),  has  in 
his  possession  a  copy  of  the  edition  of  The  Whole  Duty  of  Man,  Lond. 
1659,  in  which  is  written  in  a  cotemporary  hand  as  follows :  "  The  Au- 
thor of  this  is  Dr.  Sterne,  Master  of  Jesus  College  in,  Cambridge^ 

We  are  perfectly  aware  that  the  foregoing  circumstances,  considered 
separately,  can  possess  but  little  weight,  and  even  when  taken  collec- 
tively, perhaps  cannot  avail  much  towards  estabUshing  the  claim  brought 
forward  in  favour  of  Archbishop  Sterne ;  but  nevertheless,  in  the  ab- 
sence of  better  evidence,  with  regard  to  the  production  of  so  remarkable 
a  work,  the  few  and  trifling  circumstances  which  we  have  mentioned 
may  prove,  in  some  degree,  interesting.  However,  we  have  not  yet 
exhausted  the  evidence  on  this  subject.  The  following  extract  from  a 
number  of  the  Gentleman's  Magazine  of  rather  early  date,  may  perhaps 
be  considered  to  possess  testimony  of  a  stronger  character,  a  supposition, 
on  our  part,  which  has  induced  us  to  place  it  as  the  last  link  in  our  chain 
(we  wish  it  were  stronger)  of  evidence. — The  Article  is  entitled  ^^Dis- 
covery of  the  real  Author  of  the  Whole  Duty  of  Man.  Some  time  ago 
was  put  into  my  hands  an  half  sheet  of  paper,  containing  (as  it  is  there 
expressed  in  the  title),  '  A  Brief  paraphrase  on  the  Lord's  Prayer,  the 
author,  Dr.  Sterne,  now  Archbishop  of  York,'  Upon  my  perusal  of  it, 
I  found  it  to  be  word  for  word  exactly  the  same  with  that  which  is  pub- 
Ushed  in  the  Whole  Duty  of  Man.  The  invocation,  petitions,  and  con- 
clusion, distinct,  separate,  and  the  title  of  each  inclosed  in  hooks,  thus: 

<   Our  Father  which  art  in  Heaven.   > 

It  is  so  in  the  best  printed  editions  of  that  work.  The  hand  an  old  se- 
cretary, which  was  much  used  an  age  or  more  ago.  The  spelling  the 
same  likewise,  different  in  many  words  from  the  present  spelling  of 
them.  The  appearance  of  the  paper  and  writing  give  assurance  of  their 
long  standing,  not  improbably  as  long  ago  as  the  time,  or  very  near  it, 
when  the  Whole  Duty  of  Man  was  first  pubhshed.  There  were,  at 
that  time,  strong  reasons  why  the  author  of  that  work  desired  to  conceal 
his  name.  Those  reasons  have  long  since  ceased.  The  work  would 
now  do  credit  to  the  memory  of  the  author,  if  known ;  nor  would  the 
knowledge  of  the  author  give  any  one  prejudice  to  the  work.  The  time 
when  Archbishop  Sterne  lived  answers  very  well  to  the  time  when  that 
work  was  pubhshed ;  he  died  a  very  old  man,  a.  d.  1683.  And  if  piety 
and  zeal  for  true  religion,  which  strongly  characterise  the  author  of  that 
work,  was  also  the  character  of  Archbishop  Sterne,  I  think  we  may, 
with  high  probabihty,  conclude  him  to  have  been  the  author  of  that,  and 
the  other  works  under  that  name."     Gent's.  Mag.  1772,  p.  611. 


APPENDIX  TO  EDITOR  S  PREFACE.  XV 

We  subjoin  a  short  account  of  the  Life  of  Archbishop  Sterne,  extracted 
with  some  few  aherations,  from  Walker's  Sufferings  of  the  Clergy.  It 
will  be  seen  by  it  what  cruelty  and  persecution  he  suffered  on  account 
of  his  loyalty  to  his  sovereign,  and  devotion  to  our  holy  church,  at  the 
hands  of  the  atrocious  and  sanguinary  partj^  who  consummated  their 
guilt  and  wickedness  by  murdering  their  king,  and  overthrowing  the 
Church  of  their  native  land. 

Richard  Sterne,  D.D.  descended  from  a  family  of  that  name  in  Suffolk, 
was  born  at  Mansfield  ui  Notts :  became  scholar  of  Trinity  College  in 
the  University  of  Cambridge,  was  afterwards  elected  Fellow  of  Bennet 
College  in  the  same  University,  and  ultimately  Master  of  Jesus  College. 
Upon  the  breaking  out  of  the  rebellion  he  was  very  active  in  sending  the 
University  plate  to  the  king,  for  which  act  of  loyalty  he  was  seized  by 
Cromwell,  together  with  Dr.  Beale,  Master  of  St.  John's,  and  Dr.  Martin, 
Master  of  Queen's,  and  conveyed  to  London.  On  their  arrival  in  the  me- 
tropolis in  express  defiance  of  an  order  issued  by  the  House  of  Lords  for 
their  immediate  imprisonment  in  the  Tower,  they  were  paraded  in  inso- 
lent triumph  by  Cromwell  and  his  myrmidons  through  Bartholomew  Fair, 
and  as  far  as  Temple  Bar,  and  from  thence  back  to  the  Tower,  "on 
purpose  that  they  might  be  hooted  at,  or  stoned  by,  the  rabble  rout." 
Since  which  time,  now  above  three  years  together  (says  an  account 
hereof  then  written)  they  have  been  hurried  up  and  down,  from  one 
prison  to  another,  at  excessive  and  unreasonable  charges  and  fees  exacted 
from  them,  far  beyond  their  abiUties  to  defray,  having  all  their  goods 
plundered,  and  their  masterships  and  livings  taken  from  them,  which 
should  preserve  them  from  famishing.  And  though  in  all  this  time  there 
was  never  any  accusation  brought,  much  less  proved  against  any  of  them, 
yet  have  they  suffered  intolerable  imprisonment  ever  smce,  both  by  land 
and  water,  especially  that  in  the  ship,  where  for  ten  days  together,  they 
with  many  other  gentlemen  of  great  rank,  were  kept  under  deck,  with- 
out liberty  to  come  to  breathe  in  the  common  air,  except  at  the  courtesy 
of  the  rude  sailors,  which  oftentimes  was  denied  them.  In  which  con- 
dition they  were  more  like  galley-slaves  than  freeborn  subjects,  and  men 
of  such  quahty  and  condition,  and  had  been  so  indeed,  might  some  have 
had  their  wills,  who  were  bargaining  with  the  merchants  to  sell  them  to 
Algiers,  or  as  bad  a  place,  as  hath  been  since  notoriously  known  upon  no 
false  or  fraudulent  information.  Besides  which,  there  are  some  other 
circumstances  which  rendered  their  usage  of  Dr.  Sterne  and  his  fellow- 
sufferers  in  a  peculiar  manner  barbarous  and  inhuman.  For  when  they 
were  first  seized,  they  were  used  with  all  possible  scorn  and  contempt ; 
Cromwell  was  more  particularly  insolent  towards  them,  and  when  one 
of  them  desired  a  little  time  to  put  up  some  hnen,  told  him,  that  it  was 
not  i7i  his  commission. 

In  the  villages,  as  they  passed  from  Cambridge  to  London,  the  people 
were  called  by  some  of  their  agents  to  come  and  abuse  and  revile  them. 
They  were  also  led  leisurely  through  the  midst  of  Bartholomew  Fair; 


XVI  APPENDIX  TO  EDITOR  S  PREFACE . 

as  they  passed  along,  they  were  entertained  with  exclamations,  reproaches, 
scorns,  and  curses ;  and  it  was  a  great  providence,  considering  the  pre- 
judice which  the  people  had  to  them,  that  they  found  no  worse  usage. 
After  their  confinement,  though  they  often  petitioned  to  be  heard,  yet 
they  could  never  obtain  either  a  trial  or  their  liberty.  They  had  been  a 
full  year  under  restraint  in  other  prisons,  when  they  were  at  length, 
August  11,  1643,  by  order  of  the  parliament,  sent  on  board  the  ship,  the 
name  of  which  was  the  Prosperous  Sailor,  then  lying  at  Wapping.  As 
they  went  to  Billingsgate  to  take  water,  a  fellow  was  like  to  have  been 
committed  for  saying,  that  they  looked  hke  honest  men.  But  another 
of  the  true  stamp,  looking  these  grave,  learned  divines  in  the  face,  re- 
viled them,  saying,  that  they  did  not  look  hke  Christians ;  and  prayed, 
that  they  might  break  their  necks  as  they  went  down  the  stairs  to  take  water. 
This  harsh  usage  they  found  by  land,  but  yet  they  found  far  worse  by 
water.  Being  come  on  shipboard,  they  were  instantly  put  under  hatches, 
where  the  decks  were  so  low  that  they  could  not  stand  upright,  and  yet 
were  denied  stools  to  sit  on,  or  so  much  as  a  burthen  of  straw  to  lye  on. 
Into  this  Little  Ease,  in  a  small  ship,  they  crowd  no  less  than  eighty  pri- 
soners of  quahty ;  and  that  they  might  stifle  one  another,  having  no  more 
breath  than  what  they  sucked  from  one  another's  mouth,  most  mali- 
ciously, and  (certainly)  to  a  murtherous  intent,  they  stop  up  all  the  small 
auger-holes,  and  all  other  inlets  which  might  reHeve  them  whh  fresh  air. 
An  act  of  such  horrid  barbarism  that  nor  age,  nor  story,  nor  rebellion  can 
parallel !  Whilst  Dr.  Sterne  thus  continued  in  durance,  and  if  I  do  not 
mistake  the  day,  March  13,  1643,  he  was  by  a  warrant  from  the  Earl  of 
Manchester  ejected  from  the  Mastership,  and  one  Mr.  Laing  substituted 
in  his  room,  whom  that  Earl  coming  in  person  to  the  College  Chapel  put 
into  the  master's  seat,  and  with  some  other  formalities  gave  him  the  in- 
vestiture of  this  Headship,  April  12,  1644  ;  of  which  he  was  afterwards 
himself  dispossessed,  Nov.  14,  1650,  for  refusing  the  engagement.  After 
this  Dr.  Sterne  was  removed  from  the  ship,  but  still  kept  under  confine- 
ment in  some  other  prison ;  only  when  the  blessed  martyred  Archbishop 
(whose  chaplain  he  was)  suffered  on  Tower  Hill,  he  was  allowed  to  at- 
tend him  on  the  scaffold,  and  perform  the  last  offices  of  piety  about  him. 
At  length  having  lost  all  he  had,  and  suffered  to  the  last  degree  for  his 
loyalty,  he  was  permitted  to  have  his  liberty.  After  which  he  lived  ob- 
scurely until  the  Restoration,  upon  which  he  became  Bishop  of  Carhsle, 
and  in  1664  was  from  thence  translated  to  the  see  of  York,  in  possession 
of  which  he  died  in  1683,  in  the  87th  year  of  his  age.  He  was  a  man  of 
eminent  worth  and  abiUties,  a  person  of  unshaken  loyalty,  and  had  the 
honour  to  assist  in  the  noble  undertaking  of  the  Polyglot."  Walker's 
SuflTerings  of  the  Clergy,  Pt.  2,  147. 

The  following  interesting  Letter,  addressed  by  Archbishop  Sterne  to 
a  former  pupil  who  had  relieved  his  necessities,  and  giving  an  account  of 
his  sufferings  during  his  confinement,  confirms  the  relation  of  Walker, 
and  presents  a  striking  picture  of  the  insatiate  rapacity  and  unrelenting 


APPENDIX  TO  EDITOR  S  PREFACE.  XVii 

cruelty  of  that  execrable  party,  who,  during  the  rebellion,  endeavoured 
to  gratify  their  thirst  for  plunder,  and  hatred  of  all  that  was  good,  and 
righteous,  and  holy,  by  violating  every  law  of  God  and  man. 

"  Good  Mr.  Sayer, 

**  Upon  Saturday  last  I  received  your  letter  by  the  same  hand  to  which 
you  delivered  it :  in  it  I  read  that  loving  and  good  affection  which  I  ever 
found  in  you  and  from  you ;  and  together  with  it,  I  received  the  real  ex- 
pression of  it,  whereby  I  am  more  ways  than  one  become  your  debtor. 
The  seasonableness,  and  especially  the  freeness,  of  the  courtesy  made  it 
double  and  triple  to  itself,  and  would  have  bound  me  to  entertain  it, 
though  I  had  less  occasion  than  at  this  time  I  have,  as  things  are  and 
have  been  with  me.  This  is  now  the  fourteenth  month  of  my  imprison- 
ment ;  nineteen  weeks  in  the  Tower,  thirty  weeks  in  the  Lord  Peter's 
House,  ten  days  in  the  ships,  and  seven  weeks  here  in  Ely  House.  The 
very  dry  fees  and  rents  of  these  several  prisons  have  amounted  to  above 
jEIOO,  besides  diet  and  all  other  charges,  which  have  been  various  and 
excessive,  as  in  prisons  is  usual.  For  the  better  enabling  me  to  maintain 
myself  in  prison,  and  my  family  at  home,  they  have  seized  upon  all  my 
means  which  they  can  lay  their  hands  on.  At  my  Living  near  Cam- 
bridge, they  have  not  only  taken  the  whole  crop,  that  is,  in  a  manner  the 
whole  benefit  of  the  Living,  (for  the  rest  is  very  little)  but  plundered  and 
sold  whatever  goods  of  mine  they  found  there,  even  to  the  poultry  in  the 
yard ;  allowing  me  not  so  much  as  to  pay  for  his  dinner  that  served  the 
cure.  They  have  robbed  also  the  child  that  is  yet  unborn  of  the  clothes 
it  should  be  wrapped  in.  But  upon  my  wife's  address  to  the  committee 
at  Cambridge,  they  had  so  much  humanity,  as  to  make  the  sequestrators 
(though  with  much  ado)  restore  them  to  her  again.  They  have  also  for- 
bidden our  College  Tenants  (all  within  their  verge)  to  pay  us  any  rents, 
(for  the  better  upholding  of  learning  and  the  nurseries  thereof)  If  I  have 
anything  else  that  escapes  theii*  fingers,  it  is  in  such  fingers  out  of  which 
I  cannot  get  it ;  and  that  also  I  owe  to  the  same  goodness  of  the  times. 
So  that  if  my  friends'  love  had  not  made  my  credit  better  than  it  deserves 
to  be,  and  supplied  my  occasions,  I  should  have  kept  but  an  hungry  and 
cold  house  both  here  and  at  home.  And  all  this  while  I  have  never  been 
so  much  as  spoken  withal,  or  called  either  to  give  or  receive  an  account 
why  I  am  here.  Nor  is  any  thing  laid  to  my  charge,  (not  so  much  as  the 
general  crime  of  being  a  malignant)  no,  not  in  the  warrant  for  my  com- 
mitment. What  hath  been  wanting  in  human  justice,  hath,  been  (I 
praise  God)  supphed  by  Divine  mercy.  Health  of  body,  and  patience, 
and  cheerfulness  of  mind,  I  have  not  wanted,  no,  nor  on  shipboard ; 
where  we  lay  (the  first  night)  without  any  thing  under  or  over  us,  but 
the  bare  decks,  and  the  clothes  on  our  backs :  and  after  we  had  some  of 
us  got  beds,  were  not  able  (when  it  rained)  to  lie  dry  in  them ;  and  when 
it  was  fair  weather,  were  sweltered  with  heat,  and  stifled  with  our  own 
breaths ;  there  being  of  us  in  that  one  small  Ipswich  coal-ship  (so  low  built 

2* 


XVm  APPENDIX  TO  EDITOR  S  PREFACE. 

too,  that  we  could  not  walk,  nor  stand  upright  in  it)  within  one  or  two 
of  threescore ;  whereof  six  Knights  and  eight  Doctors  of  Divinity,  and 
divers  Gentlemen  of  very  good  worth,  that  would  have  been  sorry  to 
have  seen  their  servants  (nay,  their  dogs)  no  better  accommodated.  Yet 
among  all  that  company,  I  do  not  remember  that  I  saw  one  sad  or  de- 
jected countenance  all  the  while,  so  strong  is  God,  when  we  are  weakest. 
But  to  return  to  yourself,  you  see  what  a  good  debtor  you  are  hke  to 
have  of  me,  though  of  that  I  gave  your  friend  fair  warning  when  he  was 
first  with  me,  telling  him  (and  that  truly)  that  I  was  never  in  a  condition 
less  deserving  to  be  trusted  with  money.  I  have  only  given  him  a  note 
of  my  hand  for  the  receipt  of  so  much  borrowed  of  you.  As  you  have 
limited  me  no  time  of  payment ;  so  nehher  have  I  prescribed  you  a 
lime  of  forbearance,  but  do  acknowledge  it  due  upon  demand.  If  you 
please  to  set  any  time,  or  to  require  any  further  obligation,  (for  mor- 
tality's sake)  I  shall,  upon  notice  from  you,  observe  and  perform  accord- 
ingly, I  have  nothing  more  to  add,  but  my  loving  respects  to  yourself, 
and  your  best  wife,  (though  unknown)  your  good  mother,  and  all  yours 
(God  bless  them !)  so  praying  God  to  send  us  a  happy  meeting,  and  a 
speedy  good  end  to  these  miserable  distractions  of  our  Church  and  king- 
dom ;  I  shall  still  subscribe  myself  (seeing  you  still  acknowledge  that 
relation).* 

"  Your  loving  Tutor,  &c, 

"  Rich.  Sterne." 
Ely  Hoicse,  Oct.  2,  1643. 

After  his  release  from  confinement,  Dr.  Sterne  retired  to  Stevenage  in 
Hertfordshire,  where  he  kept  a  private  school  for  the  support  of  his 
family,  until  the  Restoration.  Soon  after  this  event,  he  was  nominated 
to  the  Bishopric  of  Carhsle,  Oct.  9,  1660.  Bishop  Kennet  says  of  him, 
"  He  was  promoted  to  the  Bishopric  of  Carlisle  on  account  of  his  piety, 
and  great  learning,  and  prudence,  as  being  indeed  not  less  exemplary  in 
his  notions  and  conversation,  than  if  he  himself  had  expected  martyrdom 
from  the  hour  of  his  attendance  upon  his  patron  Archbishop  Laud."  In 
the  succeeding  year,  it  appears  that  he  was  one  of  the  three  Bishops  (o 
whom  the  convocation  committed  the  task  of  revising  the  Book  of  Com- 
mon Prayer.  In  the  year  1664,  on  the  death  of  Archbishop  Frewen,  he 
was  promoted  to  the  see  of  York,  where  he  continued  until  his  death, 
June  18,  1683,  which  took  place  at  Bishopsthorp,  in  the  87th  year  of  his 
age.  "  He  left  behind  him,"  says  Le  Neve,  "  the  character  of  a  man 
of  eminent  worth  and  abilities ;  a  person  of  unshaken  loyalty ;  his  be- 
haviour worthy  of  his  high  station ;  he  distinguished  himself  by  his  accu- 
rate book  of  Logic,  and  had  particularly  the  honour  to  assist  in  the  noble 
undertaking  of  the  Polyglot  Bible."     He  was  also  the  author  of  some 


*  Lc  Neve's  Lives  of  the  Bishops,  vol.  i.  p.  247. 


APPENDIX  TO  EDITOR  S  PREFACE.  xix 

Latin  verses  published  in  several  different  collections,  and  wrote  a  Com- 
ment upon  Psalm  103,  Svo.  London,  1649.  He  appears  to  have  been  a 
considerable  benefactor  to  the  University  of  Cambridge,  having  given 
^£40  per  annum  for  the  foundation  of  four  scholarships  in  Jesus  College, 
of  which  he  was  master,  and  having  also  founded  two  scholarships  of 
jCIO  per  annum  each  at  Bennet  College,  of  which  he  was  once  a  Fellow. 
He  also  contributed  largely  towards  the  rebuilding  of  St.  Paul's  Cathe- 
dral, liOndon.  It  is  perhaps  not  unworthy  of  remark,  that  the  celebrated 
Laurence  Sterne  is  said  to  have  been  his  great-grandson. 

There  is  extant  a  finely  engraved  mezzotint  portrait  of  the  Archbishop, 
by  F.  Place  ;  for  more  particulars  of  him,  vide  Querela  Cantab rigiensis 
at  the  end  of  the  Mercurius  Rusticus,  and  Master's  History  of  Corpus 
Christi  College, Cambridge. 


DR.  HAMMOND'S  LETTER 

to  mr.  garthwait,  the  publisher  of  the  first  edition. 

Sir: 
You  needed  not  any  intercession  to  recommend  this  task 
to  me  which  brought  its  invitations  and  reward  with  it.  I 
very  willingly  read  over  all  the  sheets,  both  of  the  Discourse 
and  the  Devotions  annexed,  and  find  great  cause  to  bless 
God  for  both,  not  discerning  what  is  wanting  in  any  part  of 
cither,  to  render  it,  with  God's  blessing,  most  sufficient,  and 
proper  to  the  great  end  designed,  the  spiritual  supplies  and 
advantages  of  all  those  that  shall  be  exercised  therein.  The 
subject  matter  of  it  is  indeed  what  the  title  undertakes.  The 
Whole  Duty  of  Man,  set  down  in  all  the  branches,  Avith 
those  advantages  of  brevity  and  partitions,  to  invite,  and  sup- 
port, and  engage  the  reader,  that  condescension  to  the  mean- 
est capacities,  but  withal,  that  weight  of  spiritual  arguments, 
wherein  the  best  proficients  will  be  glad  to  be  assisted,  that 
it  seems  to  me  equally  fitted  for  both  sorts  of  readers,  which 
shall  bring  with  them  a  sincere  desire  of  their  own,  either 
present  or  future  advantages.     The  Devotion  part  in  the 


XX  DR.  HAMMOND  S  LETTER. 

conclusion  is  no  way  inferior,  being  a  seasonable  aid  to  every 
man's  infirmities,  and  hath  extended  itself  very  particularly 
to  all  our  principal  concernments.  The  Introduction  hath 
supplied  the  place  of  a  Preface,  which  you  seem  to  desire 
from  me,  and  leaves  me  no  more  to  add,  but  my  prayers  to 
God,  "  that  the  Author  which  hath  taken  care  to  convey  so 
liberal  an  alms  to  the  Corban  so  secretly,  may  not  miss 
to  be  rewarded  openly,  in  the  visible  power,  and  benefit  of 
this  work,  on  the  hearts  of  the  whole  nation,  which  was 
never  in  more  need  of  such  supplies  as  are  here  afibrded." 
That  his  all-sufiicient  Grace  will  bless  the  seed  sown,  and 
give  an  abundant  increase,  is  the  humblest  request  of 

Your  assured  Friend, 

H.  Hammond. 
March  7,  1657. 


A  PREFACE 

TO  THE  ENSUING  TREATISE,  SHOWING  THE  NECESSITY  OF 
CARING  FOR  THE  SOUL. 

1.  The  only  intent  of  the  ensuing  treatise  is,  to  be  a  short 
and  plain  direction  to  the  very  meanest  readers,  to  behave 
themselves  so  in  this  world,  that  they  may  be  happy  for 
ever  in  the  next.  But  because  it  is  in  vain  to  tell  men  their 
Duty,  till  they  be  persuaded  of  the  necessity  of  performing 
it,  I  shall,  before  I  proceed  to  the  particulars  required  of  every 
Christian,  endeavour  to  win  them  to  the  Practice  of  one  ge- 
neral Duty  preparatory  to  all  the  rest ;  and  that  is,  the  Con- 
sideration and  Care  of  their  own  Souls,  without  which  they 
will  never  think  themselves  much  concerned  in  the  other. 

2.  Man,  we  know,  is  made  up  of  two  parts,  a  body  and  a 
soul ;  the  body  only  the  husk  or  shell  of  the  soul,  a  lump  of 
flesh,  subject  to  many  diseases  and  pains  while  it  lives,  and  at 
last  to  death  itself;  and  then  it  is  so  far  from  being  valued, 
that  it  is  not  to  be  endured  above  ground,  but  laid  to  rot  in 
the  earth.  Yet  to  this  viler  part  of  us  we  perform  a  great 
deal  of  care  ;  all  the  labour  and  toil  we  are  at,  is  to  maintain 
that.  But  the  more  precious  part,  the  Soul,  is  little  thought  of, 
no  care  taken  how  it  fares,  but  as  if  it  were  a  thing  that  nothing 
concerned  us,  is  left  quite  neglected,  never  considered  by  us. 

3.  This  carelessness  of  the  Soul  is  the  root  of  all  the  sin 
we  commit,  and  therefore  whosoever  intends  to  set  upon  a 
Christian  course,  must  in  the  first  place  amend  that.  To  the 
doing  whereof,  there  needs  no  deep  learning,  or  extraordinary 
parts ;  the  simplest  man  living  (that  is  not  a  natural  fool) 
hath  understanding  enough  for  it,  if  he  will  but  act  in  this  by 
the  same  rules  of  common  Reason,  whereby  he  proceeds  in 
his  worldly  business.  I  will  therefore  now  briefly  set  down 
some  of  those  Motives,  which  use  to  stir  up  our  care  of  any 
outward  thing,  and  then  apply  them  to  the  soul. 

(xxi) 


XXll  PREFACE. 

4.  There  be  four  things  especially,  which  use  to  awake  our 
care ;  the  first  is  the  worth  of  the  thing,  the  second  the  use- 
fulness of  it  to  us,  when  we  cannot  part  with  it  without  great 
damage  and  mischief,  the  third  the  great  danger  of  it,  and  the 
fourth  the  likelihood  that  our  care  will  not  be  in  vain,  but 
that  it  will  preserve  the  thing  cared  for. 

5.  For  the  first,  we  know  our  care  of  any  worldly  thing  is 

answerable  to  the  worth  of  it ;  what  is  of 
greatest  price,  we  are  most  watchful  to  pre- 

THE   SOUL.  ^  1  r         r   n  1 

serve,  and  most  fearful  to  lose ;  no  man  locks 
up  dung  in  his  chest,  but  his  money,  or  what  he  counts  pre- 
cious, he  doth.  Now  in  this  respect  the  Soul  deserves  more 
care  than  all  the  things  in  the  world  besides,  for  it  is  infinitely 
more  worth ;  first,  in  that  it  is  made  after  the  image  of  God, 
it  was  God  that  breathed  into  man  this  breath  of  life,  Gen.  ii.  7. 
Now  God  being  of  the  greatest  excellency  and  worth,  the  more 
any  thing  is  like  him,  the  more  it  is  to  be  valued.  But  it  is 
sure  that  no  creature  upon  the  earth  is  at  all  like  God,  but  the 
Soul  of  man,  and  therefore  nothing  ought  to  have  so  much  of 
our  care.  Secondly,  the  Soul  never  dies.  We  use  to  prize 
things  according  to  their  durableness  ;  what  is  most  lasting  is 
most  worth.  Now  the  Soul  is  a  thing  that  will  last  for  ever ; 
when  wealth,  beauty,  strength,  nay,  our  very  bodies  them- 
selves fade  away,  the  Soul  still  continues.  Therefore  in  that 
respect  also,  the  Soul  is  of  the  greatest  worth ;  and  then  what 
strange  madness  is  it  for  us  to  neglect  them  as  we  do !  we 
can  spend  days,  and  weeks,  and  months,  and  years,  nay,  our 
whole  lives  in  hunting  after  a  little  wealth  of  this  world,  which 
is  of  no  durance  or  continuance,  and  in  the  mean  time  let  this 
great  durable  treasure,  our  Souls,  be  stolen  from  us  by  the  devil. 

6.  A  second  motive  to  our  care  of  any  thing,  is  the  useful- 

ness of  it  to  us,  or  the  great  mischief  we 

THE  misery  of     gh^U  have  by  the  loss  of  it.    Common  rea- 

LosiNG  THE        ^^^  tcachcs  US  this  in  all  things  of  this  life. 

SOUL. 

If  our  hairs  fall,  we  do  not  much  regard, 
because  we  can  be  well  enough  without  them  ;  but  if  we  are 


PREFACE.  XXlll 

in  danger  to  lose  our  eyes  or  limbs,  we  think  all  the  care  we 
can  take  little  enough  to  prevent  it,  because  we  know  it  will 
be  a  great  misery.  But  certainly  there  is  no  misery  to  be 
compared  to  that  misery  that  follows  the  loss  of  the  Soul.  It 
is  true,  we  cannot  lose  our  Souls,  in  one  sense,  that  is,  so 
lose  them,  that  they  shall  cease  to  be  ;  but  we  may  lose  them 
in  another,  that  we  should  wish  to  lose  them  even  in  that ; 
that  is,  we  may  lose  that  happy  estate  to  which  they  were 
created,  and  plunge  them  into  the  extremest  misery.  In  a 
word,  we  may  lose  them  in  hell,  whence  there  is  no  fetching 
them  back,  and  so  they  are  lost  for  ever.  Nay,  in  this  consi- 
deration our  very  bodies  are  concerned,  those  darlings  of  ours, 
for  which  all  our  care  is  laid  out ;  for  they  must  certainly 
after  death  be  raised  again,  and  be  joined  again  to  the  Soul, 
and  take  part  with  it  in  whatever  state  ;  if  then  our  care  for 
the  body  take  up  all  our  time  and  thoughts,  and  leave  us  none 
to  bestow  on  the  poor  Soul,  it  is  sure  the  Soul  Avill  for  want 
of  that  care  be  made  for  ever  miserable.  But  it  is  as  sure, 
that  that  very  body  must  be  so  too.  And  therefore,  if  you 
have  any  true  kindness  to  your  body,  show  it  by  taking  care 
for  your  Souls.  Think  with  yourselves,  how  you  will  be 
able  to  endure  everlasting  burnings.  If  a  small  spark  of  fire, 
lighting  on  the  least  part  of  the  body  be  so  intolerable,  what 
will  it  be  to  have  the  whole  cast  into  the  hottest  flames  ? 
And  that  not  for  some  few  hours  or  days,  but  for  ever  ?  so 
that  when  you  have  spent  many  thousands  of  years  in  that 
unspeakable  torment,  you  shall  be  no  nearer  coming  out  of  it, 
than  you  were  the  first  day  you  went  in  ;  think  of  this,  I  say, 
and  think  this  withal,  that  this  will  certainly  be  the  end  of 
neglecting  the  Soul,  and  therefore  afibrd  it  some  care,  if  it  be 
but  in  pity  to  the  body,  that  must  bear  a  part  in  its  miseries. 
7.  The  third  motive  to  the  care  of  any  thing  is  its  being  in 
danger  ;  now  a  thing  may  be  in  danger  two 

^      ,    ,  .        r  -^x.       4.     *i^-       THE  DANGER  THE 

ways :  first,  by  enemies  trom  without ;  this 

•^  .      .  SOUL  IS  IN. 

is  the  case  of  the  sheep,  which  is  still  in 

danger  of  being  devoured  by  wolves ;    and  we  know  that 


XXIV  PREFACE. 

makes  the  shepherd  so  much  more  watchful  over  it.  Thus  it 
is  vrith  the  Soul,  which  is  in  a  great  deal  of  danger,  in  re- 
spect of  its  enemies  ;  those  we  know  are  the  world,  the  flesh, 
and  the  devil ;  which  are  all  such  noted  enemies  to  it,  that 
the  very  first  act  we  do  in  behalf  of  our  Souls,  is  to  vow  a 
continual  war  against  them.  This  we  all  do  in  our  baptism  ; 
and  whoever  makes  any  truce  with  any  of  them,  is  false  not 
only  to  his  Soul,  but  to  his  vow  also ;  becomes  a  forsworn 
creature :  a  consideration  well  worthy  our  laying  to  heart. 
But  that  we  may  the  better  understand  what  danger  the  soul 
is  in,  let  us  a  little  consider  the  quality  of  these  enemies. 

8.  In  a  war,  you  know,  there  are  divers  things  that  make 
an  enemy  terrible  :  the  first  is  subtilty  and  cunning,  by  which 
alone  many  victories  have  been  won ;  and  in  this  respect  the 
devil  is  a  dangerous  adversary ;  he  long  since  gave  sufficient 
proof  of  his  subtilty,  in  beguiling  our  first  parents,  who  yet 
were  much  wiser  than  we  are  ;  and  therefore  no  wonder  if 
he  deceive  and  cheat  us.  Secondly,  the  watchfulness  and 
diligence  of  an  enemy  makes  him  the  more  to  be  feared ;  and 
here  the  devil  exceeds  :  it  is  his  trade  and  business  to  destroy 
us,  and  he  is  no  loiterer  at  it,  he  goes  up  and  down  seeking 
whom  he  may  devour,  1  Pet.  v.  8,  he  watches  all  opportunities 
of  advantage  against  us,  with  such  diligence,  that  he  will  be 
sure  never  to  let  any  slip  him.  Thirdly,  an  enemy  near  us  is 
more  to  be  feared  than  one  at  a  distance  :  for  if  he  be  far  off, 
we  may  have  time  to  arm,  and  prepare  ourselves  against  him, 
but  if  he  be  near,  he  may  steal  on  us  unawares.  And  of 
this  sort  is  the  flesh,  it  is  an  enemy,  at  our  doors,  shall  I  say  ? 
nay,  in  our  bosoms,  it  is  always  near  us,  to  take  occasion  of 
doing  us  mischiefs.  Fourthly,  the  baser  and  falser  an  enemy 
is,  the  more  dangerous.  He  that  hides  his  malice  under  the 
show  of  friendship,  will  be  able  to  do  a  great  deal  the  more 
hurt.  And  this  again  is  the  flesh,  which,  like  Joab  to  Abner, 
2  Sam.  iii.  27,  pretends  to  speak  peaceably  to  us,  but  wounds 
us  to  death  ;  it  is  forward  to  purvey  for  pleasures  and  delights 
for  us,  and  so  seems  very  kind,  but  it  has  a  hook  under  that 


PREFACE.  XXV 

bait,  and  if  we  bite  at  it  we  are  lost.  Fifthly,  the  number  of 
enemies  makes  them  more  terrible  ;  and  the  world  is  a  vast 
army  against  us ;  there  is  no  state  or  condition  in  it,  nay, 
scarce  a  creature  which  doth  not  at  some  time  or  other  fight 
against  the  Soul :  the  honours  of  the  world  seek  to  wound  us 
by  pride,  the  wealth  by  covetousness,  the  prosperity  of  it 
tempts  us  to  forget  God,  the  adversities  to  murmur  at  him. 
Our  very  table  becomes  a  snare  to  us,  our  meat  draws  us  to 
gluttony,  our  drink  to  drunkenness,  our  company,  nay,  our 
nearest  friends  often  bear  a  part  in  this  war  against  us,  whilst, 
either  by  their  example  or  persuasions,  they  entice  us  to  sin. 

9.  Consider  all  this,  and  then  tell  me  whether  a  Soul  thus 
beset  hath  leisure  to  sleep  :  even  Delilah  could  tell  Samson, 
it  was  time  to  awake  when  the  Philistines  were  upon  him. 
And  Christ  tells  us.  If  the  good  man  of  the  house  had  knoivn 
in  what  hour  the  thief  would  come,  he  would  have  watched, 
and  not  have  suffered  his  house  to  be  broken  up,  Matt.  xxiv. 
43.  But  we  live  in  the  midst  of  thieves,  and  therefore  must 
look  for  them  every  hour,  and  yet  who  is  there  among  us 
that  hath  that  common  providence  for  this  precious  part  of 
him,  his  Soul,  which  he  hath  for  his  house,  or  indeed  the 
meanest  thing  that  belongs  to  him  ?  I  fear  our  Souls  may 
say  so  to  us,  as  Christ  to  his  disciples.  What  I  could  ye  not 
laatch  with  me  one  hour  ?  Matt.  xxvi.  40.  For  I  doubt  it 
would  pose  many  of  us  to  tell  when  we  bestowed  one  hour  on 
them,  though  we  know  them  to  be  continually  beset  with  most 
dangerous  enemies.  And  then,  alas  !  what  is  like  to  be  the 
case  of  these  poor  Souls,  when  their  adversaries  bestow  so 
much  care  and  diligence  to  destroy  them,  and  we  will  afford 
none  to  preserve  them  ?  surely  the  same  as  of  a  besieged 
town,  where  no  watch  or  guard  is  kept,  which  is  certain  to 
fall  a  prey  to  the  enemy.  Consider  this  ye  that  forget  God, 
nay,  ye  that  forget  yourselves,  lest  he  pluck  you  away,  and 
there  be  none  to  deliver  you.  Psalm  1.  22. 

10.  But  I  told  you  there  was  a  second  way  whereby  a 
thing  may  be  in  danger,  and  that  is,  from  some  disorder  or 

3 


XXVI  PREFACE. 

distemper  within  itself.  This  is  often  the  case  of  our  bodies, 
they  are  not  only  liable  to  outward  violence,  but  they  are 
within  themselves  sick  and  diseased.  And  then  we  can  be 
sensible  enough  that  they  are  in  danger,  and  need  not  to  be 
taught  to  seek  out  for  means  to  recover  them.  But  this  is 
also  the  case  of  the  Soul,  we  reckon  those  parts  of  the  body 
diseased,  that  do  not  rightly  perform  their  office  ;  we  account 
it  a  sick  palate  that  tastes  not  aright,  a  sick  stomach  that  di- 
gests not.  And  thus  it  is  with  the  Soul  when  its  parts  do 
not  rightly  perform  their  offices. 

11.  The  parts  of  the  Soul  are  especially  these  three  :  the 
Understanding,  the  Will,  and  the  Affections.  And  that 
these  are  disordered,  there  needs  litde  proof;  let  any  man 
look  seriously  into  his  own  heart,  and  consider  how  little  it 
is  he  knows  of  spiritual  things,  and  then  tell  me  whether  his 
understanding  be  not  dark  ?  How  much  apter  is  he  to  will 
evil  than  good,  and  then  tell  me  whether  his  wiU  be  not 
crooked  ?  And  how  strong  desires  he  hath  after  the  plea- 
sures of  sin,  and  what  cold  and  faint  ones  towards  God  and 
goodness,  and  then  tell  me  whether  his  affections  be  not  dis- 
ordered, and  rebellious  even  against  the  voice  of  his  own  rea- 
son within  him  ?  Now,  as  in  bodily  diseases,  the  first  step  to 
the  cure  is  to  know  the  cause  of  the  sickness,  so  likewise  here 
it  is  very  necessary  for  us  to  know  how  the  Soul  first  fell  into 
this  diseased  condition,  and  that  I  shall  now  briefly  tell  you. 

12.  God  created  the  first  man,  Adam,  without  sin,  and 

endued  his  Soul  with  the  full  knowledge 
THE  FIRST  ^£  j^.g  -Qy.       ^^^  ^-^1^  g^^l^  ^  strength, 

covenant.  ,       ,         /  '     .^  ^  ,,         n 

that  he  might,  it  he  would,  perform  all 

that  was  required  of  him.  Having  thus  created  him,  he 
makes  a  covenant  or  agreement  with  him  to  this  purpose, 
that  if  he  continued  in  obedience  to  God  without  committing 
sin ;  then  first,  that  strength  of  Soul,  which  he  then  had, 
should  still  be  continued  to  him ;  and  secondly,  that  he  should 
never  die,  but  be  taken  up  into  heaven,  there  to  be  happy  for 
ever.     But  on  the  other  side,  if  he  committed  sin  and  dis- 


PREFACE.  XXVil 

obeyed  God,  then  both  he  and  all  his  children  after  him 
should  lose  that  knowledge  and  that  perfect  strength  which 
enabled  him  to  do  all  that  God  required  of  him :  and  secondly, 
should  be  subject  to  death,  and  not  only  so,  but  to  eternal 
damnation  in  Hell. 

13.  This  was  the  agreement  made  with  Adam  and  all  man- 
kind in  him  (which  we  usually  call  the  First  Covenant)  upon 
which  God  gave  Adam  a  particular  commandment,  which  was 
no  more  but  this,  that  he  should  not  eat  of  one  only  tree  of  that 
garden  wherein  he  had  placed  him.  But  he  by  the  persuasion 
of  the  devil  eats  of  that  tree,  disobeys  God,  and  so  brings  that 
curse  upon  himself,  and  all  his  posterity.  And  so  by  that  one 
sin  of  his,  he  lost  both  the  full  knowledge  of  his  Duty,  and 
the  power  of  performing  it.  And  we  being  born  after  his 
image,  did  so  likewise,  and  so  are  become  both  ignorant  in 
disqerning  what  we  ought  to  do,  and  weak  and  unable  to  the 
doing  of  it,  having  a  backwardness  to  all  good,  and  an  apt- 
ness, and  readiness  to  all  evil ;  like  a  sick  stomach,  which 
loathes  all  wholesome  food,  and  longs  after  such  trash  as 
may  nourish  the  disease. 

14.  And  now  you  see  where  we  got  this  sickness  of  Soul, 
and  likewise  that  it  is  like  to  prove  a  deadly  one,  and  there- 
fore I  presume  I  need  say  no  more,  to  assure  you  our  souls  are 
in  danger.  It  is  more  likely  you  will  from  this  description 
think  them  hopeless.  But  that  you  may  not  from  that  conceit 
excuse  your  neglect  of  them,  I  shall  hasten  to  show  you  the 
contrary,  by  proceeding  to  the  fourth  motive  of  care. 

15.  That  fourth  motive  is  the  likelihood  that  our  care  will 
not  be  in  vain,  but  that  it  will  be  a  means 

,  ii,      ^i.-  J    r  1,  THAT  OUR  CARE 

to  preserve  the  thmg   cared  for ;    where 

,  .       .  .  f .   ,  WILL  NOT  BE  IN 

this   IS  wantmg,  it  disheartens  our  care.  vain. 

A  physician  leaves  his  patient  when  he 
sees  him  past  hope,  as  knowing  it  is  then  in  vain  to  give  him 
any  thing;  but  on  the  contrary,  when  he  sees  hope  of  re- 
covery, he  plies  him  with  medicines.     Now  in  this  very  re- 
spect we  have  a  great  deal  of  reason  to  take  care  of  our  Souls, 


XXVIU  PREFACE. 

for  they  are  not  so  far  gone,  but  they  may  be  recovered,  nay, 
it  is  certain  they  will,  if  we  do  our  parts  towards  it. 

1 6.  For  though  by  that  sin  of  Adam  all  mankind  were  under 
the  sentence  of  condemnation,  yet  it  pleased  God  so  far  to 
pity  our  misery,  as  to  give  us  his  Son,  and  in  him  to  make 
a  new  Covenant  with  us,  after  we  had  broken  the  first. 

17.  This  second  Covenant  was  made  with  Adam  and  us  in 

him,  presently  after  his  fall,  and  is  briefly 
THE  SECOND      ^^jj^^ij^g^j   i^  those  words.  Gen.  iii.  15, 

where  God  declares,  that  the  seed  of  the 
woman  shall  break  the  serpenfs  head;  and  this  was  made 
up,  as  the  first  was,  of  some  mercies  to  be  afforded  by  God, 
and  some  duties  to  be  performed  by  us. 

18.  God  therein  promises  to  send  his  only  Son,  who  is 
God  equal  with  himself,  to  earth,  to  become  man  like  unto 
us  in  all  things,  sin  only  excepted,  and  he  to  do  for  us  these 
several  things. 

19.  First,  to  make  known  to  us  the  whole  Will  of  his  Fa- 
ther ;  in  the  performance  whereof  we  shall  be  sure  to  be  ac- 
cepted and  rewarded  by  him.  And  this  was  one  gi-eat  part  of 
his  business,  which  he  performed  in  those  many  sermons  and 
precepts  we  find  set  down  in  the  Gospel.  And  herein  he  is 
our  Prophet,  it  being  the  work  of  a  Prophet  of  old  not  only  to 
foretell,  but  to  teach.  Our  duty  in  this  particular  is  to  hearken 
diligently  to  him,  to  be  most  ready  and  desirous  to  learn  that 
will  of  God  which  he  came  from  Heaven  to  reveal  to  us. 

20.  The  second  thing  He  was  to  do  for  us,  was  to  satisfy 
God  for  our  sins,  not  only  that  one  of  Adam,  but  all  the  sins 
of  all  mankind  that  truly  repent  and  amend,  and  by  this 
means  to  obtain  for  us  forgiveness  of  sins,  the  favour  of  God, 
and  so  to  redeem  us  from  Hell  and  eternal  damnation,  which 
was  the  punishment  due  to  our  sin.  All  this  he  did  for  us  by 
his  death.  He  offered  up  himself  a  sacrifice  for  the  sins  of 
all  those  who  heartily  bewail,  and  forsake  them.  And  in  this 
He  is  our  Priest,  it  being  the  Priest's  office  to  offer  sacrifice 
for  the  sins  of  the  people.    Our  duty  in  this  particular  is,  first. 


PREFACE  XXIX 

truly  and  heartily  to  repent  us  of,  and  forsake  our  sins,  with- 
out which  they  will  never  be  forgiven  us,  though  Christ  have 
died.  Secondly,  steadfastly  to  believe,  that  if  we  do  that,  we 
shall  have  the  benefits  of  that  sacrifice  of  his  ;  all  our  sins, 
how  many  and  great  soever,  shall  be  forgiven  us,  and  we 
saved  from  those  eternal  punishments  which  were  due  unto 
us  for  them.  Another  part  of  the  priest's  office  was  blessing 
and  praying  for  the  people  ;  and  this  also  Christ  performs  to 
us.  It  was  his  special  commission  from  his  Father  to  bless 
us,  as  St.  Peter  tells  us.  Acts  iii.  26 :  God  sent  his  Son  Jesus 
to  bless  you  ;  and  the  following  words  show  wherein  that 
blessing  consists,  in  turning  aivay  every  one  of  you  from  his 
iniquity:  those  means  which  he  has  used  for  the  turning  us 
from  our  sins  are  to  be  reckoned  of  all  other  the  greatest 
blessings  ;  and  for  the  other  part,  that  of  praying,  that  he  not 
only  performed  on  earth,  but  continues  still  to  do  it  in  Hea- 
ven, He  sits  on  the  right  hand  of  God,  and  makes  request 
for  us,  Rom.  viii.  34.  Our  duty  herein  is,  not  to  resist  this 
unspeakable  blessing  of  his,  but  to  be  willing  to  be  thus  blest 
in  the  being  turned  from  our  sins,  and  not  to  make  void  and 
fruitless  all  his  prayers  and  intercessions  for  us,  which  will 
never  prevail  for  us  whilst  we  continue  in  them. 

21.  The  third  thing  that  Christ  was  to  do  for  us,  was  to 
enable  us,  or  give  us  strength  to  do  what  God  requires  of  us. 
This  he  doth,  first,  by  taking  ofiffrom  the  hardness  of  the  Law 
given  to  Adam,  which  was,  never  to  commit  the  least  sin, 
upon  pain  of  damnation,  and  requiring  of  us  only  an  honest 
and  hearty  endeavour  to  do  what  we  are  able,  and  where  we 
fail,  accepting  of  sincere  repentance.  Secondly,  by  sending 
his  holy  Spirit  into  our  hearts  to  govern  and  rule  us,  to  give 
us  strength  to  overcome  temptations  to  Sin,  and  to  do  all  that 
He  under  the  Gospel  requires  of  us.  And  in  this  he  is  our 
King,  it  being  the  office  of  a  King  to  govern  and  rule,  and  to 
subdue  enemies.  Our  duty  in  this  particular  is  to  give  up 
ourselves  obedient  subjects  of  his,  to  be  governed  and  ruled 
by  him,  to  obey  all  his  laws,  not  to  take  part  with  any  rebel, 

3* 


XXX  PREFACE. 

that  is,  not  to  cherish  any  one  sin,  but  diligently  to  pray  for 
his  grace  to  enable  us  to  subdue  all,  and  then  carefully  to 
make  use  of  it  to  that  purpose. 

22.  Lastly,  He  has  purchased  for  all  that  faithfully  obey 
him,  an  eternal  glorious  inheritance,  the  kingdom  of  Heaven, 
whither  he  is  gone  before  to  take  possession  for  us.  Our 
duty  herein  is  to  be  exceeding  careful,  that  we  forfeit  not  our 
parts  in  it,  which  we  shall  certainly  do,  if  we  continue  impe- 
nitent in  any  sin.  Secondly,  not  to  fasten  our  affections  on 
this  world,  but  to  raise  them  according  to  the  precept  of  the 
Apostle,  CoL.  iii.  2,  set  your  affection  on  things  above,  and 
not  on  things  on  the  earth;  continually  longing  to  come  to  the 
possession  of  that  blessed  inheritance  of  ours,  in  comparison 
whereof  all  things  here  below  should  seem  vile  and  mean  to  us. 

23.  This  is  the  sum  of  that  Second  Covenant  we  are  now 
under,  wherein  you  see  what  Christ  hath  done,  how  he  exe- 
cutes those  three  great  offices  of  King,  Priest,  and  Prophet  : 
as  also  what  is  required  of  us,  without  our  faithful  perform- 
ance of  which,  all  that  he  hath  done  shall  never  stand  us  in 
any  stead ;  for  he  will  never  be  a  Priest  to  save  any,  who 
take  him  not  as  well  for  their  prophet  to  teach,  and  their  king 
to  rule  them ;  nay,  if  we  neglect  our  part  of  this  covenant, 
our  condition  will  be  yet  worse  than  if'  it  had  never  been 
made  ;  for  we  shall  then  be  to  answer,  not  for  the  breach  of 
law  only,  as  in  the  first,  but  for  the  abuse  of  mercy,  which  is 
of  all  sins  the  most  provoking.  On  the  other  side,  if  we 
faithfully  perform  it,  that  is,  set  ourselves  heartily  to  the 
obeying  of  every  precept  of  Christ,  not  going  on  wilfully  in 
any  one  sin,  but  bewailing  and  forsaking  whatever  we  have 
formerly  been  guilty  of,  it  is  then  most  certain,  that  all  the 
forementioned  benefits  of  Christ  belong  to  us. 

24.  And  now  you  see  how  little  reason  you  have  to  cast 
off  the  Care  of  your  Souls,  upon  a  conceit  they  are  past 
cure,  for  that  it  is  plain  they  are  not ;  nay,  certainly  they  are 
in  that  very  condition,  which  of  all  others  makes  them  fittest 
for  our  care.  If  they  had  not  been  thus  Redeemed  by  Christ, 
they  had  been  then  so  hopeless,  that  care  would  have  been  in 


PREFACE.  XXXI 

vain ;  on  the  other  side,  if  his  redemption  had  been  such  that 
all  men  should  be  saved  by  it,  though  they  live  as  they  list, 
we  should  have  thought  it  needless  to  take  care  for  them,  be- 
cause they  were  safe  without  it.  But  it  hath  pleased  God  so  to 
order  it,  that  our  care  must  be  the  means  by  which  they  must 
receive  the  good  even  of  all  that  Christ  hath  done  for  them. 

25.  And  now  if  after  all  that  God  hath  done  to  save  these 
Souls  of  ours,  we  will  not  bestow  a  little  Care  on  them  our- 
selves, we  very  well  deserve  to  perish.  If  a  physician  should 
undertake  a  patient  that  were  in  some  desperate  disease,  and 
by  his  skill  bring  him  so  far  out  of  it,  that  he  were  sure  to  re- 
cover, if  he  would  but  take  care  of  himself,  and  observe  those 
rules  the  physician  set  him,  would  you  not  think  that  man 
weary  of  his  life  that  would  refuse  to  do  that  ?  So  certainly 
that  man  is  weary  of  his  Soul,  wilfully  casts  it  away,  that  will 
not  consent  to  those  easy  conditions  by  which  he  may  save  it. 

26.  You  see  how  great  kindness  God  hath  to  these  Souls 
of  ours,  the  whole  Trinity,  Father,  Son,  and  Holy  Ghost 
have  all  done  their  parts  for  them.  The  Father  gave  his  only 
Son,  the  Son  gave  himself,  left  his  Glory,  and  endured  the 
bitter  death  of  the  Cross,  merely  to  keep  our  Souls  from  pe- 
rishing. The  Holy  Ghost  is  become  as  it  were  our  attend- 
ant, waits  upon  us  with  continual  offers  of  his  grace,  to  enable 
us  to  do  that  which  may  preserve  them ;  nay,  he  is  so  desirous 
we  should  accept  those  offers  of  his,  that  he  is  said  to  be 
grieved  when  we  refuse  them,  Ephes.  iv.  30.  Now,  what 
greater  disgrace  and  affront  can  we  put  upon  God,  than  to  de- 
spise what  he  thus  values  ?  that  those  Souls  of  ours,  Avhich 
Christ  thought  worthy  every  drop  of  his  blood,  we  should  not 
think  worth  any  part  of  our  care  ?  We  use  in  things  of  the 
world,  to  rate  them  according  to  the  opinion  of  those  who  are 
best  skilled  in  them ;  now  certainly  God,  who  made  our  Souls, 
best  knows  the  worth  of  them  ;  and  since  he  prizes  them  so 
high,  let  us  (if  it  be  but  reverence  to  him)  be  ashamed  to  ne- 
glect them.  Especially  now  that  they  are  in  so  hopeful  a 
condition,  that  nothing  but  our  own  carelessness  can  possibly 
destroy  them. 


XXXU  PREFACE. 

27.  I  have  now  briefly  gone  over  those  four  motives  of  care 
I  at  first  proposed,  which  are  each  of  them  such  as  never 
misses  to  stir  it  up  towards  the  things  of  this  world ;  and  I 
have  also  showed  you  how  much  more  reasonable,  nay,  neces- 
sary it  is  they  should  do  the  like  for  the  Soul.  And  now  what 
can  I  say  more,  but  conclude  in  the  words  of  Isaiah,  xlvi.  8, 
Remember  this,  and  show  yourselves  men.  That  is,  deal 
with  your  Soul  as  your  reason  teaches  you  to  do  with  all 
other  things  that  concern  you.  And  sure  this  common  justice 
binds  you  to  ;  for  the  Soul  is  that  which  furnishes  you  with 
that  reason,  which  you  exercise  in  all  your  worldly  business ; 
and  shall  the  Soul  itself  receive  no  benefit  from  that  reason 
which  it  affords  you  ;  this  is,  as  if  a  master  of  a  family,  who 
provides  food  for  his  servants,  should  by  them  be  kept  from 
eating  any  himself,  and  so  remain  the  only  starved  creature 
in  his  house. 

28.  And  as  Justice  ties  you  to  this,  so  Mercy  doth  likewise ; 
you  know  the  poor  Soul  will  fall  into  endless  and  unspeak- 
able miseries,  if  you  continue  to  neglect  it,  and  then  it  will  be 
too  late  to  consider  it.  The  last  refuge  you  can  hope  for,  is 
God's  mercy,  but  that  you  have  despised  and  abused.  And 
with  what  face  can  you  in  your  greatest  need  beg  for  his 
mercy  to  your  Souls,  when  you  would  not  afford  them  your 
own  ?  No  not  that  common  charity  of  considering  them,  of 
bestowing  a  few  of  those  idle  hours,  you  know  not  (scarce) 
how  to  pass  away  upon  them. 

29.  Lay  this  to  your  hearts,  and  as  ever  you  hope  for 
God's  pity,  when  you  most  want  it,  be  sure  in  time  to  pity 
yourselves,  by  taking  that  due  care  of  your  precious  Souls 
which  belongs  to  them. 

30.  If  what  hath  been  said  have  persuaded  you  to  this  so 
necessary  a  duty,  my  next  work  will  be  to  tell  you  how  this 
Care  must  be  employed ;  and  that,  in  a  word,  is  in  the  doing 
of  all  those  things  which  tend  to  the  making  the  Soul  happy, 
which  is  the  end  of  our  Care,  and  what  those  are  I  come 
now  to  show  you. 


CONTENTS, 


SUNDAY  I. 

Of  the  Duty  of  Man  by  the  Light  of  Nature ;  by  the  Light  of  Scripture. — 
Duty  to  God. — Of  Faith,  Commands,  Threatenings ;  Promises. — 
Hope,  Presumption,  Despair. — Love  of  God. — Fear  of  God. — Trusting 
in  God ;  in  all  Wants,  spiritual  and  temporal 37 — 56 

SUNDAY  II. 

Of  Humility,  of  Submission  to  God's  Will  in  respect  of  Obedience  ;  Of 
Patience  ;  in  all  sorts  of  Sufferings. — Of  Honour  due  to  God  m  several 
ways  ;  in  his  House  ;  Possessions  ;  his  Day  ;  the  Feasts  and  Fasts  of 
the  Church ;  his  Word. — Of  Catecliizing. — Preaching. — Sacraments, 
Baptism 57—76 

SUNDAY.  III. 

Of  the  Lord's  Supper,  and  Preparation  before  receiving ;  of  Duties  at  the 
receiving ;  and  afterwards 77 — 94 

SUNDAY  IV. 

Honour  due  to  God's  Name :  Sins  against  it ;  Blasphemy ;  Sweanng, 
Assertory  Oaths,  Promissory  Oaths ;  Unlawful  Oaths  ;  Of  Perjury  ; 
of  Vain  Oaths,  and  the  Sin  of  them 95 — 102 

SUNDAY  V. 

Of  Worship  due  to  God's  Name  ;  of  Prayer  and  Confession. — Of  Public 
Prayers  m  the  Church ;  in  the  Family. — Of  Private  Prayer. — The 
Advantages  of  Prayer. — Of  Repentance. — Of  Fasting  .    .     102 — 118 

SUNDAY  VI. 

Of  Duties  to  Ourselves ;  Of  Sobriety ;  Humility ;  the  great  Sin  of  Pride ; 
the  Danger ;  the  Folly  of  this  Sin. — Of  Vain-glory  ;  Helps  against  it. — 
Of  Meekness;  the  Means  to  obtain  it.— Of  Consideration      119—133 

xxxiii 


XXXIV  CONTENTS. 

SUNDAY  VII. 

Of  Contentedness,  and  the  Contraries  of  it :  Murmuring ;  Covetousness ; 
Envy,  and  Helps  to  Contentedness. — Diligence  ;  Industry  in  improv- 
ing Gifts;  of  Nature  or  Grace. — Of  Chastity ;  Helps  to  it. — Temper- 
ance ;  its  Rules  in  Eating,  &c 132 — 144 

SUNDAY  VIII. 

Of  Temperance  in  Drinking:  False  Ends  of  Drinking;  viz.  Good-Fel- 
lowship, Preserving  of  Kindness  ;  Cheering  of  Spirits,  putting  aw^ay 
Cares  ;  Passing  away  Time  ;  Preventing  Reproach  ;  Pleasure  ;  Bar- 
gaining, &c. — The  Guilt  of  Strong-Drinkers;  Exhortations  from 
it,  (fee 144—156 

SUNDAY  IX. 

Temperance  in  Sleep;  Mischiefs  of  Sloth:  of  Recreation. — Of  Apparel, 
and  of  the  Ends  for  which  Clothing  should  be  used   .    .    .     156 — 161 

SUNDAY  X. 

Of  Duties  to  our  Neighbours :  of  Justice,  Negative,  in  doing  no  Wrong 
or  Injury  to  any,  and  Positive,  to  do  Right  to  all. — Of  the  Sin  of  Mur- 
der ;  the  Heinousness  of  it ;  the  Punishment  of  it ;  and  the  strange 
Discoveries  thereof — Of  Maiming. — Of  Wounds,  Stripes,  and  Injuries 
to  others 162—174 


SUNDAY  XI. 

Of  Justice  about  the  Possessions  of  our  Neighbour ;  against  Injuring 
him  as  concerning  his  Wife  ;  his  Goods. — Of  Malice. — Covetous  Injus- 
tice.— Oppression. — Theft. — Of  Paying  Debts;  what  we  are  bound 
for,  and  what  we  have  promised 174 — 181 


SUNDAY  XII. 

Of  Theft ;  Stealing  the  Goods  of  our  Neighbour.— Of  Deceit  in  Trust; 
in  Traffic ;  Concealing  the  Faults  of  his  Ware ;  his  Overvaluing 
it. — Fraud  in  the  Buyer. — Of  Restitution,  and  the  Necessity 
thereof 181—189 


CONTENTS.  XXXV 

SUNDAY  XIII. 

Of  False  Reports ;  of  the  Credit  of  our  Neighbour ;  False  Witness. — 
Slanders,  Whisperings. — Of  Despising  and  Scoffing ;  for  infirmities. — 
Positive  Justice,  or  the  yielding  to  every  man  that  which,  by  any  kind 
of  right,  he  may  challenge  from  us. — Of  Speaking  truth  ;  of  Lying. — 
Of  Humility  and  Courteous  Behaviour. — Of  Meekness  and  Pride. — 
Brawling;  and  Cursing. — Of  Envy ;  Detraction. — Respect  to  Men  of 
Extraordinary  Gifts  ;  in  regard  to  their  Ranks  and  Qualities. — Dues 
to  those  in  any  sort  of  Want. — Duties  in  respect  of  Relation. —  Oi 
Gratitude  to  Benefactors 189—206 


SUNDAY  XIV. 

Of  Duty  to  Parents  and  Magistrates ;  Pastors,  Love  and  Esteem  of 
them ;  Maintenance,  Obedience. — Of  the  Duty  of  Children  to  Parents : 
Reverence ;  Love  ;  Obedience  ;  especially  in  their  Marriage ;  Minister- 
ing to  their  Wants. — Duty  to  the  worst  of  Parents. — Duty  of  Parents 
to  their  Children 206—222 

SUNDAY  XV. 

Of  Duty  to  our  Brethren  and  Relations. — To  a  Husband  Obedience  ; 
Fidelity ;  Love. — The  Faults  of  the  Husband  acquit  not  from  these 
Duties. — Dues  to  the  Wife :  Love ;  Faithfulness,  Maintenance,  In- 
struction.— Husbands  and  Wives  mutually  to  pray  for  and  assist 
each  other  in  all  Good. — Virtue  the  chief  Consideration  in  Mar- 
riage.— Unlawful  Marriages. — Friendship, — Servants'  Duty. — Mas- 
ters' Duty 223—237 

SUNDAY  XVI. 

Other  Branches  of  our  Duty  to  our  Neighbour:  the  Duty  of  Charity;  to 
Men's  Souls ;  Bodies,  Goods,  Credit,  &c 237—255 

SUNDAY  XVII. 

Of  Charity  in  respect  of  our  Neighbour's  Goods. — Alms-giving. — Of 
Charity  in  respect  of  our  Neighbour's  Credit. — Of  Peace-making. — 
Of  going  to  Law. — Of  Charity  to  our  Enemies. — Christian  duties 
both  possible  and  pleasant. — The  Danger  of  delaying  our  turning  to 
God 255—272 


XXXVl  CONTENTS. 


PRIVATE  DEVOTIONS. 

Prayers  for  Morning 276 

Prayers  for  Night 280 

Collects  for  Several  Graces 284 

A  Paraphrase  on  the  Lord's  Prayer 292 

Pious  Ejaculations  out  of  the  Book  of  Psalms     ....  294 

Brief  heads  of  Examination  before  the  Sacrament   ....  296 

Prayers  before  the  Sacrament 307 

Ejaculations  at  the  Lord's  Table,  &c 310 

Prayers  after  the  Sacrament 312 

Prayer  of  Intercession 313 

Prayers  in  time  of  Persecution  and  Affliction       ....  315 

A  Thanksgiving  for  Deliverance 317 

Prayers  for  the  Sick 318 

Ejaculations  for  the  Sick 323 

Prayers  in  time  of  Public  Calamities 326 

A  Prayer  for  this  Church 328 

A  Prayer  for  the  Peace  of  the  Church 329 


SUNDAY  I. 

Of  the  Duty  of  Man  by  the  Light  of  Nature,  by  the  Light  of  Scripture : 
the  three  great  Branches  of  Man's  Duty — to  God,  Ourselves,  our 
Neighbour:  oui*  Duty  to  God;  of  Faith,  the  Promises,  of  Hope,  of 
Love,  of  Fear,  of  Trust. 

The  benefits  purchased  for  us  by  Christ  are  such  as  will 
undoubtedly  make  the  Soul  happy ;  for  Eternal  Happiness 
itself  is  one  of  them  :  but  because  these  benefits  belong  not 
to  us  till  we  perform  the  condition  required  of  us,  whoever 
desires  the  happiness  of  his  Soul  must  set  himself  to  the 
performing  of  that  condition.  What  that  is,  I  have  already 
mentioned  in  the  general.  That  it  is  the  hearty,  honest  en- 
deavour of  obeying  the  ivhole  will  of  God.  But  then  that 
will  of  God  containing  under  it  many  particulars,  it  is  neces- 
sary we  should  also  know  what  those  are  ;  that  is,  what  are 
the  several  things  that  God  now  requires  of  us,  our  perform- 
ance whereof  will  bring  us  to  everlasting  happiness,  and  the 
neglect  to  endless  misery. 

2.  Of  these  things  there  are  some  which  God  hath  so 
stamped  upon  our  Souls,  that  we  naturally 

know  them  ;  that  is,  we  should  have  known 
them  to  be  our  Duty,  though  we  had  never  ^  ^^^' 

been  told  so  by  the  Scripture.  That  this  is  so,  we  may  see 
by  those  Heathens,  who  having  never  heard  of  either  Old 
or  New  Testament,  do  yet  acknowledge  themselves  bound 
to  some  general  Duties,  as  to  worship  God,  to  be  just,  to 
honour  their  parents,  and  the  like ;  and  as  St.  Paul  saith, 
RoM.  ii.  15,  Tlieir  Consciences  do  in  those  things  accuse 
or  excuse  them  ;  that  is,  tell  them,  whether  they  have  done 
what  they  should,  in  those  particulars,  or  no. 

3.  Now  though  Christ  hath  brought  greater  light  into  the 
world,  yet  he  never  meant  by  it  to  put  out  any  of  that  natu- 
ral light,  which  God  hath  set  up  in  our  Souls  :  therefore  let 
me  here,  by  the  way,  advise  you  not  to  walk  contrary  even 
to  this  lesser  light.  I  mean  not  to  venture  on  any  of  those 
acts,  which  mere  natural  conscience  will  tell  you  are  sins. 

4.  It  is  just  matter  of  sadness  to  any  Christian  heart,  to 
see  some  in  these  days,  who  profess  much  of  Religion,  and 
yet  live  in  such  sins,  as  a  mere  heathen  Avould  abhor,  men 

4  (37) 


38  THE  LIGHT  OF  SCRIPTURE.  [sUNDAY  I. 

that  priBtending  to  higher  degrees  of  light  and  hoUness  than 
their  brethren  do,  yet  practise  contrary  to  all  the  rules  of 
common  honesty,  and  make  it  part  of  their  Christian  liberty 
so  to  do  ;  of  whose  seducement  it  concerns  all  that  love  their 
Souls  to  beware :  and  for  that  purpose  let  this  be  laid  as  a 
foundation,  That  that  Religion  or  opinion  cannot  he  of 
God,  which  allows  men  in  any  wickechiess. 

5.  But  though  we  must  not  put  out  this  light  which  God 
hath  thus  put  into  our  Souls,  yet  this  is  not  the  only  way 
whereby  God  hath  revealed  his  will ;  and  therefore  we  are 
not  to  rest  here,  but  proceed  to  the  knowledge  of  those  other 
things  which  God  hath  by  other  means  revealed. 

6.  The  way  for  us  to  come  to  know  them  is  by  the  Scrip- 

tures, wherein  are  set  down  those  several 
commands  of  God  which  he  hath  ffiven  to 

SCRIPTURES.         1.     *!,      r>    1        f  t^    .  ^ 

be  the  Kule  oi  our  Duty. 

7.  Of  those,  some  were  given  before  Christ  came  into  the 
world ;  such  are  those  precepts  we  find  scattered  throughout 
the  Old  Testament,  but  especially  contained  in  the  Ten 
Commandments,  and  that  excellent  book  of  Deuteronomy  : 
others  were  given  by  Christ,  who  added  much,  both  to  the 
law  implanted  in  us  by  nature,  and  that  of  the  Old  Testa- 
ment ;  and  those  you  shall  find  in  the  New  Testament,  in 
the  several  precepts  given  by  him  and  his  Apostles,  but  espe- 
cially in  that  Divine  Sermon  on  the  Mount,  set  down  in  the 
fifth,  sixth,  and  seventh  chapters  of  St.  Matthew's  Gospel. 

8.  All  these  should  be  severally  spoke  to,  but  because  that 
would  make  the  discourse  very  long,  and  so  less  fit  for  the 
meaner  sort  of  men,  for  whose  use  alone  it  is  intended,  I 
choose  to  proceed  in  another  manner ;  by  summing  up  all 
these  together,  and  so,  as  plainly  as  I  can,  to  lay  down  what 
is  now  the  duty  of  every  Christian. 

9.  This  I  find  briefly  contained  in  the  words  of  the  Apos- 

THE  THREE  GREAT    '^'    '^/^^    V' ,f '       P«'    «"^    */'«««   ««« 

BRANCHES  OF      '"^^''^^Z  '-^shtcousy  and  godly  m  tins 
,  present  loorld :  where  the  word  Soberly, 

MAN  S  DUTY.         ^      ,   •  t^    *      *  i  n-     iJ 

contams  our  Duty  to  ourselves  ;  Right- 
eously, our  Duty  to  our  Neighbour ;  and  Godly,  our  Duty 
to  God.  These  therefore  shall  be  the  heads  of  my  discourse, 
our  Duty  to  Goix,  Ourselves,  and  our  Neighbour.  I  be- 
gin with  that  to  God,  that  being  the  best  groundwork  whereon 
to  build  both  the  other. 

10.  There  are  many  parts  of  our  Duty  to  God  ;  the  two 


SUNDAY  I.]  OF  FAITH.  39 

chief  are  these :    first,  to  acknowledge  him  to  be  God :    se- 
condly, to   have  no  other.     Under   these 
are  contained  all  those    particulars  which 
make  up  our  whole  Duty  to  God,  which  shall  be  showed 
in  their  order. 

11.  To  acknowledge  him  to  be  God,  is  to  believe  him 
to  be  an  infinite  glorious  Spirit,  that  was 

e  ,        .  ^      n         ^     u       •       •  A       ACKNOWLEDG- 

irom    everlastmg,  without    beginning,    and 
shall  be  to  everlasting,  without  end.     That 
he  is  our  Creator,   Redeemer,   Sanctifier, 
Father,  Son,  and  Holy  Ghost,  one  God,  blessed  for  ever. 
That  he  is  subject  to  no  alteration,  but  is  unchangeable  ;  that 
he  is  no  bodily  substance,  such  as  our  eyes  may  behold,  but 
spiritual  and  invisible,  whom  no  man  hath  seen,  nor  can 
see,  as  the  Apostle  tells  us,   1    Tim.  vi.  16.     That  he  is 
infinitely  great  and  excellent,  beyond  all  that  our  wit  or 
conceit  can  imagine ;  that  he  hath  received  his  being  from 
none,  and  gives  being  to  all  things. 

12.  All  this  we  are  to  believe  of  him  in  regard  of  his 
essence  and  being :  but  besides  this,  he  is  set  forth  to  us  in 
the  Scripture  by  several  Excellences,  as  that  he  is  of  Infinite 
Goodness  and  Mercy,  Truth,  Justice,  Wisdom,  Power,  All- 
sufficiency,  Majesty  ;  that  he  disposes  and  governs  all  things 
by  his  Providence  ;  that  he  knows  all  things  and  is  present 
in  all  places  ;  these  are  by  divines  called  the  Attributes  of 
God,  and  all  these  we  must  undoubtingly  acknowledge :  that 
is,  we  .must  firmly  believe  all  these  Divine  Excellences  to 
be  in  God,  and  that  in  the  gi'eatest  degree,  and  so  that  they 
can  never  cease  to  be  in  him,  he  can  never  be  other  than 
infinitely  Good,  Merciful,  True,  <^c. 

13.  But  the  acknowledging  him  for  our  God  signifies  yet 
more  than  this  ;  it  means  that  we  should  perform  to  him  all 
those  several  parts  of  Duty  which  belong  from  a  creature  to 
his  God ;  what  those  are  I  am  now  to  tell  you. 

14.  The  first  is  Faith,  or  Belief,  not  only  that  fore- 
mentioned  of  his  Essence  and  Attributes,  but  of  his  Word, 
the  believing  most  firmly  that  all  that  he 

saith  is  perfectly  true.  This  necessarily 
arises  from  that  Attribute,  his  truth,  it  being  natural  for  us 
to  believe  whatsoever  is  said  of  one  of  whose  truth  we  are 
confident.  Now  the  Holy  Scriptures  being  the  Word  of 
God,  we  are  therefore  to  conclude,  that  all  that  is  contained 
in  them  is  most  true. 


40  OF    FAITH.  [SUNDAY  I. 

15.  The  things  coittained  in  them  are  of  these  four  sorts  : 
first,  affirmations,  such  are  all  the  stories  of  the  Bible,  when 

it  is  said,  such  and  such  things  came  so 

OF  HIS  AFFIRMA-    ^^^  ^^  ^^  ^^^^  .    Qj^^-g^  ^^^   ^^^^  ^f  ^  yj^. 

TiONS.  g-j^^  ^^^g  j^- J  -^^  ^  manger,  &c.     And  such 

also  are  many  points  of  doctrine,  as  that  there  are  three  Per- 
sons in  the  Godhead,  that  Christ  is  the  Son  of  God,  and  the 
like.  All  things  of  this  sort  thus  delivered  in  Scripture  we 
are  to  beUeve  most  true.  And  not  only  so,  but  because  they 
are  all  written  for  our  instruction,  we  are  to  consider  them 
for  that  purpose,  that  is,  by  them  to  lay  that  foundation  of 
Christian  knowledge,  on  which  we  may  build  a  Christian  life. 

16.  The  second  sort  of  things  contained  in  the  Scripture, 

are  the  Commands ;  that  is,  the  several 
COMMANDS.  ^j^.^^gg  enjoined  us  by  God  to  perform: 
these  we  are  to  believe  to  come  from  him,  and  to  be  most 
just  and  fit  for  him  to  command :  but  then  this  belief  must 
bring  forth  obedience,  that  what  we  believe  thus  fit  to  be 
done,  be  indeed  done  by  us  ;  otherwise  our  belief  that  they 
come  from  him  serves  but  to  make  us  more  inexcusable. 

17.  Thirdly,  the  Scripture  contains  Threatenings ;  many 

texts  there  are  which  threaten  to  them  that 

THREATENINGS.     ^^  ^^  .^^  ^^^.^  ^.^^^  ^^^  ^^^^^  ^f  ^^^  .  ^^^ 

under  that  are  contained  all  the  punishments  and  miseries 
of  this  life,  both  spiritual  and  temporal,  and  everlasting  de- 
struction in  the  life  to  come.  Now  we  are  most  steadfastly  to 
believe,  that  these  are  God's  threats,  and  that  they  will  cer- 
tainly be  performed  to  every  impenitent  sinner.  But  then 
the  use  we  are  to  make  of  this  belief,  is  to  keep  from  those 
sins  to  which  this  destruction  is  threatened ;  otherwise  our 
belief  adds  to  our  guilt,  that  will  wilfully  go  on  in  spite  of 
those  threatenings. 

18.  Fourthly,  the  Scripture  contains  Promises,  and  those 

both  to  our  Bodies  and  our  Souls.  For 
PROMISES.  ^^^  bodies  there  are  many  Promises  that 
God  will  provide  for  them  what  he  sees  necessary,  I  will 
name  only  one.  Matt.  vi.  33.  Seek  ye  first  the  kingdom 
of  God  and  his  righteousness,  and  all  these  things,  that 
is,  all  outward  necessaries,  shall  be  added  unto  you:  but 
here  it  is  to  be  observed,  that  we  must  first  seek  the  king- 
dom of  God  and  his  righteousness,  that  is,  make  it  our 
first  and  greatest  care  to  serve  and  obey  him,  before  this 
Promise  even  of  temporal  good  things  belong  to  us.     To 


SUNDAY  I.]  OF  FAITH.  41 

the  Soul  there  are  many  and  high  Promises,  as  first,  that  of 
present  ease  and  refreshment,  which  we  find,  Matt.  xi.  29. 
Take  my  yoke  iqion  you,  and  learn  of  me,  aiid  ye  shall  find 
rest  unto  your  Souls :  but  here  it  is  apparent  that,  before 
this  rest  belongs  to  us,  Ave  must  have  taken  on  us  Chrisfs 
yoke,  become  his  servants  and  disciples.  Finally,  there  are 
Promises  to  the  Soul  even  of  all  the  benefits  of  Christ ;  but 
yet  those  only  to  such  as  perform  the  condition  required ; 
that  is,  pardon  of  sins  to  those  that  repent  of  them,  increase 
of  grace  to  those  that  diligently  make  use  of  what  they  have 
already,  and  humbly  pray  for  more  ;  and  eternal  salvation  to 
those  that  continue  to  their  lives'  end  in  hearty  obedience  to 
his  commands. 

19.  This  belief  of  the  Promises  must,  therefore,  stir  us  up 
to  perform  the  condition ;  and  till  it  do  so,  we  can  in  no 
reason  expect  any  good  by  them  :  and  for  us  to  look  for  the 
benefit  of  them  on  other  terms,  is  the  same  mad  presumption 
that  it  would  be  in  a  servant  to  challenge  his  master  to  give 
him  a  reward  for  having  done  nothing  of  his  work,  to  which 
alone  the  reward  was  promised ;  you  can  easily  resolve 
what  answer  were  to  be  given  to  such  a  servant,  and  the 
same  we  are  to  expect  from  God  in  this  case.  Nay,  farther, 
it  is  sure,  God  hath  given  these  promises  to  no  other  end, 
but  to  invite  us  to  holiness  of  life  ;  yea,  he  gave  his  Son,  in 
whom  all  his  promises  are,  as  it  were,  summed  up  for  this 
end.  We  usually  look  so  much  at  Christ's  coming  to  satis- 
fy for  us,  that  we  forget  this  other  part  of  his  errand.  But 
there  is  nothing  surer,  than  that  the  main  purpose  of  his 
coming  into  the  world  was  to  plant  good  life  among  men. 

20.  This  is  so  often  repeated  in  Scripture,  that  no  man 
that  considers  and  believes  what  he  reads  can  doubt  of  it. 
Christ  himself  tells  us.  Matt.  ix.  13,  He  came  to  call  sin- 
ners to  repentance.  And  St.  Peter,  Acts  iii.  26,  tells  us. 
That  God  sent  his  Son  Jesus  to  bless  us,  in  turning  every 
one  of  us  from,  our  iniquities  ;  for  it  seems  the  turning  us 
from  our  iniquities  was  the  greatest  special  blessing  which 
God  intended  us  in  Christ. 

21.  Nay,  we  are  taught  by  St.  Paul,  that  this  was  the 
end  of  his  very  death  also,  Titus  ii.  14.  Who  gave  him- 
self for  our  sins,  that  he  might  redeem  us  from  all  iniquity, 
and  purify  to  himself  a  pecidiar  people,  zealous  of  good 
works.  And  again.  Gal.  i.  4.  Who  gave  himself  for  us, 
that  he  might  deliver  us  from  this  present  evil  ivorld,  that 

4* 


42  OF  FAITH.  [SUNDAY  I. 

is,  from  the  sins  and  ill  customs  of  the  world.  Divers  other 
Texts  there  are  to  this  purpose ;  but  these  I  suppose  suffi- 
cient to  assure  any  man  of  this  one  great  truth,  that  all  that 
Christ  hath  done  for  us  was  directed  to  this  end,  the  bring- 
ing us  to  live  Christianly :  or  in  the  words  of  St.  Paul,  To 
teach  us,  that  denying  imgodliness  and  worldy  lusts,  ive 
should  live  soberly,  righteously,  and  godly  in  this  present 
world. 

22.  Now  we  know  Christ  is  the  foundation  of  all  pro- 
mises ;  In  him  all  the  promises  of  God  are  yea,  and  Amen, 
2  Cor.  i.  20.  And,  therefore,  if  God  gave  Christ  to  this  end, 
certainly  the  Promises  are  to  the  same  also.  And  then  how 
great  an  abuse  of  them  is  it,  to  make  them  serve  for  purposes 
quite  contrary  to  what  they  were  intended  ?  viz.  to  the  en- 
couraging us  in  sins ;  which  they  will  certainly  do,  if  we 
persuade  ourselves  they  belong  to  us,  how  wickedly  soever 
we  live.  The  Apostle  teaches  us  another  use  of  them,  2  Cor. 
vii.  1,  Having  therefore  these  promises,  let  us  cleanse  our- 
selves from  cdl  filthiness  of  the  flesh  and  spirit,  perfecting 
holiness  in  the  fear  of  God.  When  we  do  thus,  we  may 
justly  apply  the  Promises  to  ourselves,  and  with  comfort 
expect  our  parts  in  them.  But,  till  then,  though  these 
Promises  be  of  certain  truth,  yet  we  can  reap  no  benefit 
from  them,  because  we  are  not  the  persons  to  whom  they 
are  made,  that  is,  we  perform  not  the  condition  required  to 
give  us  right  to  them. 

23.  This  is  the  Faith  or  belief  required  of  us  towards  the 
things  God  hath  revealed  to  us  in  the  Scripture,  to  wit,  such 
as  may  answer  the  end  for  which  they  were  so  revealed, 
that  is,  the  bringing  us  to  good  lives  ;  the  bare  believing  the 
truth  of  them,  without  this,  is  no  more  than  the  Devils  do, 
as  St.  James  tells  us,  Chap.  ii.  19.  Only  they  are  not  so 
unreasonable  as  some  of  us  are,  for  they  will  tremble,  as 
knowing  well  this  Faith  will  never  do  them  any  good.  But 
many  of  us  go  on  confidently,  and  doubt  not  the  sufficiency 
of  our  Faith,  though  we  have  not  the  least  fruit  of  obedience 
to  approve  it  by :  let  such  hear  St.  James'  judgment  iiji  the 
point,  chap.  ii.  26.  As  the  body  ivithout  the  spirit  is  dead, 
so  Faith  if  it  have  not  ivorks  is  dead  also. 

24.  A  second  duty  to  God  is  Hope,  that  is,  a  comfortable 

expectation  of  these  good  things  he  hath 

promised.     But  this,  as  I  told  you  before 

of  F^aith,  must  be  such  as  agrees  to  the  nature  of  the  pro- 


SUNDAY   1.3  OF  DESPAIR.  ^ 

mises,  which  being  such  as  requires  a  condition  on  our  part, 
we  can  hope  no  farther  than  we  make  that  good ;  or,  if  we 
do,  we  are  so  far  from  performing  by  it  this  duty  of  Hope, 
that  we  commit  the  great  sin  of  Presumption, 
which  is  nothing  else  but  hoping  where 
God  hath  given  us  no  ground  to  hope  :  this  every  man  doth, 
that  hopes  for  pardon  of  sins  and  eternal  life,  without  that 
repentance  and  obedience  to  which  alone  they  are  promised ; 
the  true  hope  is  that  which  purifies  us,  St.  John  saith,  1 
Epist.  iii.  3,  Every  man  that  hath  this  hope  in  himpuri- 
Jieth  himself,  even  as  he  is  pure  ;  that  is,  it  makes  him  leave 
his  sins,  and  earnestly  endeavour  to  be  holy  as  Christ  is,  and 
that  which  doth  not  so,  how  confident  soever  it  be,  may 
well  be  concluded  to  be  but  that  hope  of  the  hypocrite,  which 
Job  assures  us  shall  perish. 

25.  But  there  is  another  way  of  transgressing  this  Duty, 
besides  that  of  Presumption,    and  that  is 

by  Desperation,  by  which,  I  mean  not  that 
which  is  ordinarily  so  called,  viz.  the  despairing  of  mercy,  so 
long  as  we  continue  in  our  sins,  for  that  is  but  just  for  us  to 
do  :  but  I  ^lean  such  a  Desperation  as  makes  us  give  over 
endeavour  ;  that  is,  when  a  man  that  sees  he  is  not  at  the 
present  such  a  one  as  the  promises  belong  to,  concludes  he 
can  never  become  such,  and,  therefore,  neglects  all  duty,  and 
goes  on  in  his  sins.  This  is  indeed  the  sinful  desperation, 
and  that  which,  if  it  be  continued  in,  must  end  in  destruction. 

26.  Now  the  work  of  Hope  is  to  prevent  this,  by  setting 
before  us  the  generality  of  the  promises,  that  they  belong  to 
all  that  will  but  perform  the  condition.  And,  therefore,  though 
a  man  have  not  hitherto  performed  it,  and  so  hath  yet  no 
right  to  them,  yet  hope  will  tell  him,  that  that  right  may  yet 
be  gained,  if  he  will  now  set  heartily  about  it.  It  is  there- 
fore strange  folly  for  any  man,  be  he  ever  so  sinful,  to  give 
up  himself  for  lost,  when  if  he  will  but  change  his  course, 
he  shall  be  as  certain  to  partake  of  the  promises  of  mercy, 
as  if  he  had  never  gone  on  in  those  former  sins. 

27.  This  Christ  shows  us  in  the  Parable  of  the  Prodigal, 
Luke  xv.  where  we  see  that  Son,  which  had  run  away 
from  his  Father,  and  had  consumed  the  portion  given  him, 
in  riotous  living,  was  yet,  upon  his  return  and  repentance, 
used  with  as  much  kindness  by  the  Father,  as  he  that  had 
never  offended,  nay,  with  higher  and  more  passionate  ex- 
pressions of  love.     The  intent  of  which  Parable  was  only  to 


44  OF  LOVE.  [SUNDAY  I. 

show  US  how  graciously  our  heavenly  Father  will  receive  us, 
how  great  soever  our  former  sins  have  been,  if  we  shall  re- 
turn to  him  with  true  sorrow  for  what  is  past,  and  sincere 
obedience  for  the  time  to  come ;  nay,  so  acceptable  a  thing 
is  it  to  God,  to  have  any  sinner  return  from  the  error  of  his 
ways,  that  there  is  a  kind  of  triumph  in  heaven  for  it.  There 
is  joy  in  the  presence  of  the  angels  of  God,  over  one  sinner 
that  repenteth,  Luke  xv.  10.  And  now  Avho  would  not 
rather  choose  by  a  timely  repentance  to  bring  joy  to  heaven, 
to  God  and  his  holy  Angels,  than  by  a  sullen  desperation  to 
please  Satan  and  his  accursed  spirits  ;  especially  when  by  the 
former  we  shall  gain  endless  happiness  to  ourselves,  and  by 
the  latter,  as  endless  torments  ? 

28.  A  third   Duty  to  God   is    Love.       There   are    two 

common   motives    of  Love    among    men. 

'  The  one  the  goodness  and  excellency  of 

the  person,  the  other  his  particular  kindness 

and  love  to  us  ;  and  both  these  are  in  the  highest  degree  in  God. 

29.  First,  he  is  of  infinite  goodness,  and  excellency  in 
,  himself;    this  you  were  before  tauMit   to 

GOD  S  EXCEL-       it  c  i  ■  i  ii.^-x 

believe  or  him,  and  no  man  can  doubt  it 
^  *  that  considers  but  this  one  thing,  that  there 

is  nothing  good  in  the  world,  but  what  hath  received  all  its 
goodness  from  God :  his  goodness  is  as  the  sea,  or  ocean, 
and  the  goodness  of  all  creatures  but  as  some  small  streams 
flowing  from  the  sea.  Now  you  would  certainly  think  him 
a  madman,  that  should  say,  the  sea  were  not  greater  than 
some  little  brook :  and  certainly  it  is  no  less  folly  to  suppose 
that  the  goodness  of  God  doth  not  as  much  (nay,  infinitely 
more)  exceed  that  of  all  creatures.  Besides,  the  goodness 
of  the  creature  is  imperfect,  and  mixed  with  much  evil ;  but 
his  is  pure  and  entire,  without  any  such  mixture.  He  is 
perfectly  holy,  and  cannot  be  tainted  with  the  least  impunity, 
neither  can  be  the  author  of  any  to  us  ;  for,  though  he  be  the 
cause  of  all  the  goodness  in  us,  he  is  the  cause  of  none  of 
our  sins.  This  St.  James  expressly  tells  us.  Chap.  i.  13. 
Let  no  man  say  when  he  is  tempted,  I  am  tempted  of  God; 
for  God  cannot  be  tempted  with  evil,  neither  tempteth  he 
any  man. 

30.  But  secondly,  God  is  not  only  thus  good  in  himself, 

but  he  is  also  wonderful  good,  that  is,  kind 

HIS  KINDNESS  i  -n  ^  ^  j  r^ 

and  merciful  to  us  :  we  are  made  up  oi  two 
parts,  a  Soul  and  a  Body  ;  and  to  each  of 


SUNDAY  I.]  OF  LOVE.  45 

these  God  hath  expressed  infinite  mercy  and  tenderness. 
Do  but  consider  what  was  before  told  you  of  the  Second 
Covenant,  and  the  mercies  therein  offered,  even  Christ 
himself  and  all  his  benefits,  and  also  that  he  offers  them  so 
sincerely  and  heartily,  that  no  man  can  miss  of  enjoying 
them  but  by  his  own  default.  For  he  doth  most  really  and 
affectionately  desire  we  should  embrace  them  and  live ;  as 
appears  by  that  solemn  oath  of  his,  Ezek.  xxxiii.  II.  ^s  1 
live^  saith  the  Lord,  I  have  no  pleasure  in  the  death  of  the 
ivicked,  but  that  the  wicked  turn  from  his  way  and  live: 
whereto  he  adds  this  passionate  expression,  Turn,  ye,  turn 
ye  from  your  evil  ways,  for  ivhy  will  ye  die  ?  To  the 
same  purpose  you  may  read  Ezek.  xviii.  Consider  this,  I  say, 
and  then  surely  you  cannot  but  say,  he  hath  great  kindness 
to  our  souls.  Nay,  let  every  man  but  remember  with  him- 
self the  many  calls  he  hath  had  to  repentance  and  amendment ; 
sometimes  outward  by  the  Word,  sometimes  inward  by  the 
secret  whispers  of  God's  Spirit  in  his  heart,  which  were 
only  to  woo  and  entreat  him  to  avoid  eternal  misery,  and  to 
accept  of  eternal  happiness  ;  let  him,  I  say,  remember  these, 
together  Avith  those  many  other  means  God  hath  used  to- 
ward him  for  the  same  end,  and  he  will  have  reason  to 
confess  God's  kindness,  not  only  to  men's  souls  in  general, 
but  to  his  own  in  particular. 

31.  Neither  hath  he  been  wanting  to  our  bodies  ;  all  the 
good  things  they  enjoy,  as  health,  strength,  food,  raiment, 
and  whatever  else  concerns  them,  are  merely  his  gifts  :  sd 
that  indeed  it  is  impossible  we  should  be  ignorant  of  his 
mercies  to  them,  all  those  outward  comforts  and  refresh- 
ments we  daily  enjoy,  being  continual  effects  and  witnesses 
of  it ;  and  though  some  enjoy  more  of  these  than  others,  yet 
there  is  no  person  but  enjoys  so  much  in  one  kind  or  other, 
as  abundantly  shows  God's  mercy  and  kindness  to  him  in 
respect  of  his  body. 

32.  And  now  surely  you  will  think  it  but  reasonable  we 
should  love  him,  who  is  in  all  respects  thus  lovely :  indeed 
this  is  a  duty  so  generally  acknowledged,  that  if  you  should 
ask  any  man  the  question,  whether  he  loved  God  or  no,  he 
would  think  you  did  him  great  wrong  to  doubt  of  it ;  yet  for 
all  this,  it  is  too  plain,  that  there  are  very  few  that  do  indeed 
love  him  ;  and  this  will  soon  be  proved  to  you  by  examining 
a  little  what  are  the  common  effects  of  love,  which  we  bear  to 

4*' 


US  OF  LOVE.  [SUNDAY  I. 

men  like  ourselves,  and  then  trying  whether  we  can  show 
any  such  fruits  of  our  love  to  God. 

33.  Of  that  sort  there  are  divers,  but  for  shortness  I  will 

name  but  two.     The  first  is  a  Desire  of 
FRUIT  OF  LOVE,  pj^^g^      ^hc  sccoud  a  Desire  of  Enioyment. 

These  are  constantly  the  fruits  of  Love. 
PLEASING.        -p^^  ^j^g  ^^g^^  .^  .g  i^jjQ^^jj  i^y  aii^  tJ^g^j  he 

that  loves  any  person  is  very  desirous  to  approve  himself  to 
him,  to  do  whatsoever  he  thinks  will  be  pleasing  to  him  ;  and 
according  to  the  degree  of  love,  so  is  this  desire  more  or 
less ;  where  we  love  earnestly,  we  are  very  earnest  and 
careful  to  please.  Now  if  we  have  indeed  that  love  to  God 
we  pretend  to,  it  will  bring  forth  this  fruit,  we  shall  be  care- 
ful to  please  him  in  all  things.  Therefore  as  you  judge  of 
the  free  by  its  fruits,  so  may  you  judge  of  your  love  of  God 
by  this  fruit  of  it;  nay  indeed,  this  is  the  way  of  trial 
which  Christ  himself  hath  given  us,  John  xiv.  15.  Jf  ye 
love  me,  keep  my  Commanchnents :  and  St.  John  tells  us, 
1  Epist.  v.  3.  That  this  is  the  love  of  God,  that  loe 
walk  after  his  Commandments  ;  and  where  this  one  proof 
is  wanting,  it  will  be  impossible  to  testify  our  love  to  God. 

34.  But  it  must  yet  be  farther  considered,  that  this  love 
of  God  must  not  be  in  a  low  or  weak  degree ;  for  besides 
that  the  motives  to  it,  his  excellency  and  his  kindness,  are  in 
the  highest;  the  same  commandment  which  bids  us  love 
God,  bids  us  love  him  ivith  all  our  hearts,  and  with  all  our 
strength,  that  is,  as  much  as  is  possible  for  us,  and  above 
any  thing  else.  And  therefore,  to  the  fulfilling  this  com- 
mandment, it  is  necessary  we  love  him  in  that  degree  ;  and 
if  we  do  so,  then  certainly  we  shall  have  not  only  some 
slight  and  faint  endeavours  of  pleasing,  but  such  as  are 
most  diligent  and  earnest,  such  as  will  put  us  upon  the  most 
painful  and  costly  duties,  make  us  willing  to  forsake  our 
own  ease,  goods,  friends,  yea  life  itself,  when  we  cannot  keep 
them  without  disobeying  God. 

35.  Now  examine  thyself  by  this  :  hast  thou  this  fruit  of 
love  to  show  ?  Dost  thou  make  it  thy  constant  and  greatest 
care  to  keep  God's  Commandments  ?  to  obey  him  in  all 
things  ?  earnestly  labouring  to  please  him  to  the  utmost  of 
thy  power,  even  to  the  forsaking  of  what  is  dearest  to  thee 
in  this  world  ?  If  thou  dost,  thou  mayest  then  truly  say  thou 
lovest  God.  But  on  the  contrary,  if  thou  wilfully  continuest 
in  the  breach  of  many,  nay,  but  of  any  one  command  of  his, 


SUNDAY  I.]  OF  LOVE.  4t 

never  deceive  thyself,  for  the  love  of  God  abides  not  in  thee. 
This  will  be  made  plain  to  you,  if  you  consider  what  the 
Scripture  saith  of  such,  as  that  they  are  enemies  to  God  hy 
their  wicked  works,  Col.  i.  21.  That  the  carnal  mind 
(and  such  is  every  one  that  continues  wilfully  in  sin)  is  en- 
mity with  God,  Rom.  viii.  7.  That  he  that  sijis  wilfully, 
tramples  underfoot  the  Son  of  God,  and  doth  despite  unto 
the  Spirit  of  Grace,  Heb.  x  29,  and  many  the  like.  And 
therefore  unless  you  can  think  enmity,  and  trampling,  and 
despite  to  be  the  fruits  of  love,  you  must  not  believe  you 
love  God,  whilst  you  go  on  in  a  wilful  disobedience  to 
him. 

36.  A  second  fruit  of  love,  I  told  you,  was  Desire  of  En- 
ioyinof.     This  is  constantly  to  be  seen  in 

•'    -^    1*=        ^  a  ^yn  1,  DESIRE  OF  EN- 

our  love  to  one  another.     It  you  have  a 

friend  whom  you  entirely  love,  you  desire 

his  conversation,  wish  to  be  always  in  his  company :  and 

thus  will  it  be  also  in  our  love  to  God,  if  that  be  as  great 

and  hearty  as  this. 

37.  There  is  a  twofold  enjoying  of  God,  the  one  imperfect 
in  this  life,  the  other  more  perfect  and  complete  in  the  life  to 
come  :  that  in  this  life  is  that  conversation,  as  I  may  call  it, 
which  we  have  with  God  in  his  ordinances,  in  praying  and 
meditating,  in  hearing  his  word,  in  receiving  the  sacrament, 
which  are  all  intended  for  this  purpose,  to  bring  us  into  an 
intimacy  and  familiarity  with  God  by  speaking  to  him,  and 
hearing  him  speak  to  us. 

38.  Now  if  we  do  indeed  love  God,  we  shall  certainly 
hugely  value  and  desire  these  ways  of  conversing  with  him  ; 
it  being  all  that  we  can  have  in  this  life,  it  will  make  us  with 
David  esteem  07ie  day  in  God's  courts  better  than  a  thousand, 
Ps.  Ixxxiv.  10  ;  we  shall  be  glad  to  have  these  opportunities 
of  approaching  to  him  as  often  as  it  is  possible,  and  be  care- 
ful to  use  them  diligently,  to  that  end  of  uniting  us  still  more 
to  him ;  yea,  we  shall  come  to  these  spiritual  exercises  with 
the  same  cheerfulness  we  would  go  to  our  dearest  friend. 
And  if  indeed  we  do  thus,  it  is  a  good  proof  of  our  love. 

39.  But  I  fear  there  are  not  many  have  this  to  show  for 
it,  as  appears  by  the  common  backwardness  and  unwilling- 
ness of  men  to  come  to  these  ;  and  their  negligence  and 
heartlessness  when  they  are  at  them  ;  and  can  we  think  that 
God  will  ever  own  us  for  lovers  of  him,  whilst  we  have 
such  dislike  to  his  company,  that  Ave  will  never  come  into 


48  OF  LOVE  OF  GOD.  [^SUNDAY  1 

it  but  when  we  are  dragged  by  fear,  or  shame  of  men,  or 
some  such  worldly  motive  ?  It  is  sure  you  would  not  think 
that  man  loved  you,  whom  you  perceive  to  shun  your 
company,  and  be  loath  to  come  in  your  sight.  And  therefore 
be  not  so  unreasonable  as  to  say,  you  love  God,  when  yet 
you  desire  to  keep  as  far  from  him  as  you  can. 

40.  But  besides  this  there  is  another  enjoyment  of  God, 
which  is  more  perfect  and  complete,  and  that  is  our  perpe- 
tual enjoying  of  him  in  Heaven,  where  we  shall  be  for  ever 
united  to  him,  and  enjoy  him  not  now  and  then  only  for 
short  spaces  of  time,  as  we  do  here,  but  continually  without 
interruption,  or  breaking  off.  And  certainly  if  we  have 
that  degree  of  love  to  God  we  ought,  this  cannot  but  be  most 
earnestly  desired  by  us  so  much,  that  we  should  think  no 
labour  too  great  to  compass  it.  The  seven  years  that  Jacob 
served  for  Rachel,  Gen.  xxix.  20,  seemed  to  him  hut  a 
few  days  for  the  love  that  he  had  to  her:  and  surely  if  we 
have  love  to  God,  we  shall  not  think  the  service  of  our 
whole  lives  too  dear  a  price  for  this  full  enjoyment  of  him, 
nor  esteem  all  the  enjoyments  of  the  world  worth  the  look- 
ing on  in  comparison  thereof. 

41.  If  we  can  truly  tell  ourselves  we  do  thus  long  for 
this  enjoyment  of  God,  we  may  believe  we  love  him.  But 
I  fear  again  there  are  but  few  that  can  thus  approve  their 
love.  For  if  we  look  into  men's  lives,  we  shall  see  they 
are  not  generally  so  fond  of  this  enjoyment,  as  to  be  at  any 
pains  to  purchase  it.  And  not  only  so,  but  it  is  to  be  doubt- 
ed, there  are  many  who,  if  it  were  put  to  their  choice, 
whether  they  would  live  here  always  to  enjoy  the  profit  and 
pleasure  of  the  world,  or  go  to  Heaven  to  enjoy  God,  would, 
like  the  children  of  Gad  and  Reuben,  set  up  their  rest 
on  thi^  side  Jordan,  Numb,  xxxii.  and  never  desire  that 
heavenly  Canaan ;  so  close  do  their  affections  cleave  to 
things  below  :  which  shows  clearly  they  have  not  made  God 
their  treasure,  for  then  according  to  our  Saviour's  Rule, 
Matt  vi.  22,  their  heart  would  be  with  him.  Nay,  farther 
yet ;  it  is  too  plain  that  many  of  us  set  so  little  value  on  this 
enjoying  of  God,  that  we  prefer  the  vilest  and  basest  sins 
before  him,  and  choose  to  enjoy  them,  though  by  it  we  utter- 
ly lose  our  parts  in  Him,  which  is  the  case  of  every  man 
that  contines  wilfully  in  those  sins. 

42.  And  now  I  fear,  according  to  these  rules  of  trial,  many 
that  profess  to  love  God,  will  be  found  not  to  do  so.     I 


SUNDAY  I.]  OF  FEAR  OF  GOD.  4$ 

conclude  all  with  the  words  of  St.  John,  1  Epist.  iii.  18, 
which,  though  spoken  of  the  love  of  our  brethren,  is  very 
fitly  appliable  to  this  love  of  God,  Let  us  not  love  in  wordy 
neither  in  tongue,  hut  in  deed  and  in  truth. 

43.  A  fourth  duty  to  God  is  Fear  ;  this  arises  from  the 
consideration   both  of  his  justice  and  his 

power.  His  justice  is  such  that  he  will 
not  clear  the  wicked,  and  his  power  such  that  he  is  able  to 
inflict  the  sorest  punishments  upon  them ;  and  that  this  is  a 
reasonable  cause  of  fear,  Christ  himself  tells  us.  Matt.  x. 
28.  Fear  him  ivhich  is  able  to  destroy  both  soul  and  body 
in  hell.  Many  other  places  of  Scripture  there  are,  which 
commend  to  us  this  duty,  as  Psalm  ii.  11.  Serve  the  Lord 
with  fear.  Psalm  xxxiv.  9,  Fear  the  Lord  ye  that  be  his 
Saints.  Pro  v.  ix.  10,  The  fear  of  the  Lord  is  the  begin- 
ning of  wisdom,  and  divers  the  like ;  and  indeed  all  the 
threatenings  of  wrath  against  sinners,  which  we  meet  with 
in  the  Scripture,  are  only  to  this  end,  to  work  this  fear  in 
our  hearts. 

44.  Now  this  fear  is  nothing  ,else  but  such  an  awful 
regard  of  God  as  may  keep  us  from  offending  him.  This 
the  wise  man  tells  us.  Pro  v.  xvi.  6,  The  fear  of  the  Lord 
is  to  depart  fiom  evil:  so  that  none  can  be  said  truly  to 
fear  God,  that  is  not  thereby  withheld  from  sin ;  and  this  is 
but  answerable  to  that  common  fear  we  have  towards  men ; 
whoever  we  know  may  hurt  us,  we  will  beware  of  provok- 
ing ;  and  therefore  if  we  be  not  as  wary  of  displeasing  God, 
it  is  plain  we  fear  men  more  than  we  do  him. 

45.  How  great  a  madness  this  is,  thus  to  fear  men  above 

God,  will  soon  appear,  if  we  compare  what 

1     .  a  \i,   4      1  •   I.  n    A  THE  FOLLY  OF 

man  can  do  to  us  with  that  which  God  can. 

And  first,  it  is  sure,  it  is  not  in  the  power 

c  /r       •    i,j.  J       -A     J.      \    ^       J  MORE  THAN 

of  man  (1  might  say  devils  too)  to  do  us 
any  hurt,  unless  God  permit  and  suffer 
them  to  do  it :  so  that  if  we  do  but  keep  him  our  friend,  we 
may  say  with  the  Psalmist,  The  Lord  is  on  my  side,  I  fear 
not  lohat  man  can  do  unto  me.  For  let  their  malice  be 
never  so  great,  he  can  restrain  and  keep  them  from  hurting 
us  :  nay,  he  can  change  their  minds  towards  us,  according 
to  that  of  the  wdse  man,  Prov.  xvi.  7,  When  a  man'^  ways 
please  the  Lord,  he  maketh  even  his  enemies  to  be  at  peace 
ivith  him,.  A  notable  example  of  this  we  have  in  Jacob, 
Gen.  xxxii.  who  when  his  brother  Esau  was  coming  against 


50  OF  FEAR  OF  GOD.  [sUNDAY  I. 

him  as  an  enemy,  God  wonderfully  turned  his  heart,  so  that 
he  met  him  with  all  the  expressions  of  brotherly  kindness, 
as  you  may  read  in  the  next  chapter. 

46.  But  secondly,  Suppose  men  were  left  at  liberty  to  do 
thee  what  mischief  they  could  ;  alas  !  their  power  goes  but  a 
litde  way :  they  may  perhaps,  rob  thee  of  thy  goods,  it  may 
be  they  may  take  away  thy  liberty  or  thy  credit,  or,  per- 
chance, thy  life  too ;  but  that  thou  knowest  is  the  utmost 
they  can  do.  But  now  God  can  do  all  this  when  he  pleases, 
and  that  which  is  infinitely  more,  his  vengeance  reaches 
even  beyond  death  itself,  to  the  eternal  misery  both  of  body 
and  soul  in  hell ;  in  comparison  of  which,  death  is  so  incon- 
siderable, that  we  are  not  to  look  upon  it  with  any  dread. 
Fear  not  them  that  kill  the  body,  and  after  that  have  no 
more  that  they  can  do,  saith  Christ,  Luke  xii.  4.  And 
then  immediately  adds.  But  I  will  forewarn  you  whom  you 
shall  fear :  fear  him  which,  after  he  hath  killed,  hath  power 
to  cast  into  hell ;  yea,  I  say  unto  you,  fear  him.  In  which 
words,  the  comparison  is  set  between  the  greatest  ill  we  can 
suffer  from  men,  the  loss  of  life,  and  those  sadder  evils  God 
can  inflict  on  us ;  and  the  latter  are  found  to  be  the  only 
dreadful  things,  and  therefore,  God  only  to  be  feared. 

47.  But  there  yet  is  one  thing  farther  considerable  in  this 
matter,  which  is  this :  It  is  possible  we  may  transgress 
against  men  and  they  not  know  it :  I  may  perhaps  steal  my 
neighbour's  goods,  or  defile  his  wife,  and  keep  it  so  close 
that  he  shall  not  suspect  me,  and  so  never  bring  me  to 
punishment  for  it :  but  this  we  cannot  do  with  God ;  he 
knows  all  things,  even  the  most  secret  thoughts  of  our 
hearts  ;  and,  therefore,  though  we  commit  a  sin  never  so 
closely,  he  is  sure  to  find  us,  and  will  as  surely,  if  we  do  not 
timely  repent,  punish  us  eternally  for  it. 

48.  And  now  surely  it  cannot  but  be  confessed,  that  it  is 
much  safer  displeasing  men,  than  God ;  yet,  alas  !  our 
practice  is  as  if  we  believed  the  direct  contrary,  there  being 
nothing  more  ordinary  with  us,  than  for  the  avoiding  of 
some  present  danger  we  fear  from  men,  to  rush  ourselves 
upon  the  indignation  of  God.  And  thus  it  is  with  us,  when, 
either  to  save  our  estates,  or  credits,  or  our  very  lives,  we 
commit  any  sin ;  for  that  is  plainly  the  choosing  to  provoke 
God,  rather  than  man. 

49.  But  God  knows  this  case  of  fear  of  men  is  not  the 
only  one  wherein  we  venture    to   displease   him ;    for  we 


SUNDAY  i.]  OF  TRUST  IN  GOD.  51 

commit  many  sins,  to  which  we  have  none  of  this  tempta- 
tion, nor  indeed  any  other  ;  as  for  instance,  that  of  common 
swearing,  to  Avhich  there  is  nothing  either  of  pleasure  or 
profit  to  invite  us.  Nay,  many  times,  we,  who  so  fear  the 
mischiefs  that  other  men  may  do  to  us,  that  we  are  ready  to 
buy  them  off  with  the  greatest  sins,  do  ourselves  bring  all 
those  very  mischiefs  upon  us  by  sins  of  our  own  choosing. 
Thus  the  careless  prodigal  robs  himself  of  his  estate,  the 
deceitfal  and  dishonest  man,  or  any  that  lives  in  open 
notorious  sin,  deprives  himself  of  his  credit,  and  the  drunkard 
and  glutton  brings  deseases  on  himself,  to  the  shortening  his 
life.  And  can  we  think  we  do  at  all  fear  God,  when  that 
fear  hath  so  little  power  over  us,  that  though  it  be  backed 
with  the  many  present  mischiefs  that  attend  upon  sin,  it  is 
not  able  to  keep  us  from  them  ?  Surely  such  men  are  far 
from  fearing  God,  that  they  rather  seem  to  defy  him,  resolve 
to  provoke  him,  whatsoever  it  cost  them,  either  in  this  world 
or  the  next.  Yet  so  unreasonably  partial  are  we  to  ourselves, 
that  even  such  as  these  will  pretend  to  this  fear  :  you  may 
examine  multitudes  of  the  most  gross  scandalous  sinners, 
before  you  shall  meet  with  one  that  will  acknoAvledge  he 
fears  not  God.  It  is  strange  it  should  be  possible  for  men 
thus  to  cheat  themselves  ;  but,  however,  it  is  certain  we  can- 
not deceive  God,  he  will  not  be  mocked,  and,  therefore,  if 
we  will  not  now  so  fear  as  to  avoid  sin,  we  shall  one  day 
fear  when  it  will  be  too  late  to  avoid  punishment. 

50.  A  fifth  duty  to  God,  is  that  of  Trusting  in  him,  that 
is,  depending  and  resting  on  him  :  and  that 

is,  first,  in  all   dangers  ;    secondly,  in  all 
wants.     We  are  to  rest   on  him  in  all  our   dangers,  both 
spiritual    and    temporal.      Of   the    first  sort,  are  all    those 
temptations  by  which  we  are  in  danger  to  be  drawn  to  sin. 
And  in  this  respect  he  hath  promised  that 
if  we  resist  the  Devil,  he  shall  flee  from  ,  ^ 

us,  James  iv.  7.  Therefore  our  duty  is 
first  to  pray  earnestly  for  God's  grace  to  enable  us  to  over- 
come the  temptation,  and  secondly,  to  set  ourselves  manfully 
to  combat  with  it,  not  yielding  or  giving  consent  to  it  in  the 
least  degree ;  and  whilst  we  do  thus,  we  are  confidently  to 
rest  upon  God,  that  his  grace  will  be  sufficient  for  us,  that 
he  will  either  remove  the  temptation,  or  strengthen  us  to 
withstand  it. 

51.  Secondly,  in   all  outward  and  temporal  dangers  we 


52  OF  TRUST  IN  GOD.  [sUNDAY  I. 

are  to  rest  upon  him,  as  knowing  that  he  is  able  to  deliver 
us,  and  that  he  will  do  so  if  he  see  it  best 
for  us,  and  if  we  be  such  to  whom  he  hath 
promised   his   protection,  that  is,  such  as 
truly  fear  him.     To  this  purpose  we  have  many  promises 
in  Scripture,  Psalm  xxxiv.  7,   The  angel  of  the  Lord  tar- 
rieth  round  about  them  that  fear  him,  and  delivereth  them: 
and  Psalm  xxxiv.  22,  The  Lord  delivereth  the  souls  of  his 
saints,  and  all  that  put  their  trust  in  him  shall  not  be  desti- 
tute ;  and  divers  the  like. 

Also  we  have  many  examples,  as  that  of  the  three  child- 
ren in  the  furnace,  Dan.  iii.;  that  of  Daniel  in  the  lion's  den, 
Dan.  vi.;  and  many  others  :  all  which  serve  to  teach  us  this 
one  lesson,  that  if  we  go  on  conscionably  in  performing  our 
duty,  we  need  not  be  dismayed  for  any  thing  that  can  befall 
us,  for  the  God  whom  we  serve  is  able  to  deliver  us. 

52.  Therefore,  in  all  dangers  we  are  first  humbly  to  pray 

for   his    aid,   and   then   to   rest   ourselves 

SEEK  TO    E-  (jj^ggpfy^iy  Qn  him  ;  and  assuring  ourselves 

LIVER  OURSELVES  ^i     ^    r  n       •  i  •  i     n    i. 

that  he  will  give  such  an  issue  as  shall  be 
BY  ANY  SIN.       ^^g^  ^^^  ^^^  ^^^^^     -g^^  above  all  things, 

we  must  be  sure  to  fix  our  dependence  wholly  on  him,  and 
not  to  rely  on  the  creatures  for  help ;  much  less  must  we 
seek  to  deliver  ourselves  by  any  unlawful  means,  that  is,  by 
the  committing  of  any  sin ;  for  that  is  like  Saul,  1  Sam. 
xxviii.  7,  to  go  to  the  witch,  that  is,  to  the  Devil,  for  help. 
Such  courses  do  commonly  deceive  our  hopes  at  the  present, 
and  instead  of  delivering  us  out  of  our  straits,  plunge  us  in 
greater,  and  those  much  more  uncomfortable  ones,  because 
then  we  want  that  which  is  the  only  support,  God's  favour 
and  aid,  which  we  certainly  forfeit  when  we  thus  seek  to 
rescue  ourselves  by  any  sinful  means.  But  supposing  we 
could  by  such  a  way  certainly  free  ourselves  from  the  present 
danger ;  yet,  alas,  we  are  far  from  having  gained  safety  by 
it ;  we  have  only  removed  the  danger  from  that  which  was 
less  considerable,  and  brought  it  upon  the  most  precious 
part  of  us,  our  Souls  ;  like  an  unskilful  physician,  that  to  re- 
move a  pain  from  the  finger  strikes  it  to  the  heart ;  we  are, 
therefore,  grossly  mistaken,  when  we  think  we  have  played 
the  good  husband  in  saving  our  liberties  or  estates,  our  lives 
themselves,  by  a  sin ;  we  have  not  saved  them,  but  madly 
overbought  them,  laid  out  our  very  souls  on  them :  and 
Christ  tells  us  how  little  we  shall  gain  by  such  bargains, 


SUNDAY   I.]  OF  TRUST  IN  GOD.  53 

Matt.  xvi.  26,  What  is  a  man  profited  if  he  shall  gain 
the  whole  loorld  and  lose  his  own  soul?  Let  us  therefore 
resolve  never  to  value  any  thing  we  can  possess  in  this 
world  at  so  high  a  rate,  as  to  keep  it  at  the  price  of  the  least 
sin ;  but,  whenever  things  are  driven  to  such  an  issue,  that 
we  must  either  part  with  some,  perhaps  all,  our  worldly 
possessions,  nay,  life  itself,  or  else  commit  sin,  let  us  then 
remember,  that  this  is  the  season  for  us  to  perform  that  great 
and  excellent  duty  of  taking  up  the  Cross,  which  we  can 
never  so  properly  do  as  in  this  case  ;  for  our  bearing  of  that 
which  we  have  no  possible  way  of  avoiding  can  at  most  be 
said  to  be  but  the  carrying  of  the  Cross  ;  but  then  only  can 
we  be  said  to  take  it  up,  when,  having  a  means  of  escaping 
it  by  a  sin,  we  rather  choose  to  endure  the  Cross  than  com- 
mit the  sin  ;  for  then  it  is  not  laid  on  us  by  any  unavoidable 
necessity,  but  we  willingly  choose  it :  and  this  is  highly  ac- 
ceptable with  God,  yea,  withal  so  strictly  required  by  him, 
that  if  we  fail  of  performing  it,  when  we  are  put  to  the  trial, 
we  are  not  to  be  accounted  followers  of  Christ ;  for  so  him- 
self hath  expressly  told  us.  Matt.  xvi.  24,  Jf  any  man  luill 
come  after  me,  let  him  deny  himself,  and  take  up  his  Cross 
and  follow  me;  and  so  again,  Mark  viii.  34.  It  were 
therefore,  a  good  point  of  spiritual  wisdom  for  us,  sometimes 
by  some  lower  degrees  of  self-denial,  to  fit  ourselves  for  this 
greater,  when  we  shall  be  called  to  it :  we  know  he  that 
expects  to  run  a  race  will  beforehand  be  often  breathing 
himself,  that  he  may  not  be  foiled  when  he  comes  to  run 
for  the  prize  ;  in  like  manner,  it  will  be  fit  for  us,  sometimes 
to  abridge  ourselves  somewhat  of  our  lawful  pleasure,  or 
ease,  or  profit,  so  that  we  may  get  such  a  mastery  over 
ourselves,  as  to  be  able  to  renounce  all  when  our  obedience 
to  God  requires  it. 

53.  And  as  we  are  thus  to  trust  on  God  for  deliverance 
from  danger,  so  are  we  likewise  for  supply 
of  our  wants  ;  and  those  again  are  either     '  wants 

Spiritual  or  Temporal.  Our  Spiritual  spiritual. 
want  is  that  of  his  Grace  to  enable  us  to  serve  him,  with- 
out which  we  can  do  nothing ;  and  for  this  we  are  to  depend 
on  him,  provided  we  neglect  not  the  means,  which  are 
Prayer  and  a  careful  using  of  what  he  hath  already  bestowed 
on  us  :  for  then  we  have  his  promise  for  it,  He  will  give  fhe 
holy  Spirit  to  them  that  ask  if,  Luke  xi.  13,  and  unto  him 
that  hath  shall  be  given,  Matt.  xxv.  29,  that  is,  To  him 
5* 


i4  OF  TRUST  IN  GOD.  [sUNDAY  I, 

that  hath  made  a  good  use  of  that  grace  he  hath  already t 
God  will  give  more.  We  are  not  therefore  to  affright  our- 
selves with  the  difficulty  of  those  things  God  requires  of  us, 
but  remember  he  commands  nothing  which  he  will  not 
enable  us  to  perform,  if  we  be  not  wanting  to  ourselves. 
And  therefore  let  us  sincerely  do  our  parts,  and  confidently 
assure  ourselves  God  will  not  fail  of  his. 

54.  But  we  have  likewise  Temporal  and  Bodily  Wants, 

and  for  the  supply  of  them  we  are  like- 
wise to  rely  on  him.  And  for  this  also  we 
want  no  promises,  supposing  us  to  be  of  the 
number  of  them  to  whom  they  are  made,  that  is,  God's  faithful 
servants :  They  that  fear  the  Lord  lack  nothing.  Psalm  xxxiv. 
9.  and  ver.  10,  They  that  seek  the  Lord  shall  want  no  manner 
of  thing  that  is  good:  again  Psalm  xxxiii.  18,  19,  Behold  the 
eye  of  the  Lord  is  upon  thern  that  fear  him,  upon  them,  that 
hope  in  his  mercy,  to  deliver  their  souls  from  death,  and  to 
feed  them  in  time  of  famine.  Examples  also  we  have  of 
this,  as  we  may  see  in  the  case  of  Elijah  and  the  poor 
Widow,  1  Kings  xvii.     And  many  others. 

55.  We  are  therefore  to  look  up  to  him  for  the  provision 
of  all  things  necessary  for  us,  according  to  that  of  the 
Psalmist,  The  eyes  of  all  wait  upon  thee,  O  Lord,  and  thou 
givest  them  their  meat  in  due  season.  And  our  Saviour 
hath  taught  us  to  pray  for  our  daily  bread ;  thereby  teach- 
ing us  that  we  are  to  live  in  continual  dependence  upon  God 
for  it.  Yet  I  mean  not  by  this,  that  we  should  so  expect  it 
from  God,  as  to  give  up  ourselves  to  idleness  and  expect  to 
be  fed  with  miracles.  No,  our  honest  industry  and  labour 
is  the  means  by  which  God  ordinarily  gives  us  the  neces- 
saries of  this  life  ;  and  therefore  we  must  by  no  means 
neglect  that  He  that  will  not  labour  let  him  not  eat,  says 
the  Apostle,  2  Thess.  iii.  10.  And  we  may  believe  God 
will  pronounce  the  same  sentence,  and  suffer  the  slothful 
person  to  want  even  necessary  food.  But  when  we  have 
faithfully  used  our  own  endeavour,  then  we  must  also  look 
up  to  God  for  his  blessing  on  it,  without  which  it  can  never 
prosper  to  us.  And  having  done  thus,  we  may  comfortably 
rest  ourselves  on  his  Providence  for  such  a  measure  of  these 
outward  things  as  he  sees  fittest  for  us. 

56.  But  if  our  condition  be  such  that  we  are  not  able  to 
labour,  and  have  no  other  means  of  bringing  in  the  necessa- 
ries of  life  to  ourselves,  yet  even  then  we  are  cheerfully  to 


SUNDAY  I.]  OF  TRUST  IN  GOD.  55 

rest  upon  God,  believing  that  he  who  feeds  the  ravens  will 
by  some  means  or  other,  though  we  knoM^  not  what,  provide 
for  us,  so  long  as  he  pleases  we  shall  continue  in  this  world, 
and  never  in  any  case  torment  ourselves  with  carking  and 
distrustful  thoughts,  but  as  the  Apostle,  I  Pet.  v.  7,  cast  all 
your  care  on  him  who  carethfor  us. 

57.  This  is  earnestly  pressed  by  our  Saviour,  Matt.  vi. 
where  he  abundantly  shows  the  folly  of  this  sin  of  distrust. 
The  place  is  a  most  excellent  one,  and  therefore,  I  shall  set 
it  down  at  large.  Verse  25,  Therefore,  I  say  unto  you,  Take 
no  thought  for  your  life  what  you  shall  eat,  or  what  you 
shall  drink;  neither  for  your  body,  what  you  shall  put  on; 
is  not  the  life  more  than  rneat,  and  the  body  than  raiment  ? 
Behold  the  folds  of  the  air,  for  they  soiv  not,  neither  do 
they  reap,  nor  gather  into  barns,  yet  your  heavenly  Father 
feedeth  them.  Are  ye  not  much  better  than  they  ?  Which 
of  you  by  taking  thought  can  add  one  cubit  to  his  stature? 
^nd  why  take  ye  thought  for  raiment  ?  Consider  the  lilies 
of  the  field  how  they  groiv,  they  toil  not,  neither  do  they 
spin,  and  yet  I  say  unto  you,  that  even  Solomon  in  all  his 
glory  was  not  arrayed  like  one  of  these.  Wherefore  if  God 
so  clothe  the  grass  of  the  field,  which  to  day  is,  and  to- 
morrow is  cast  into  the  oven,  shall  he  not  much  more  clothe 
you,  O  ye  of  little  Faith  ?  Therefore  take  no  thought,  say- 
ing, what  shall  we  eat  ?  or  what  shcdl  we  drink  ?  or  where- 
withal shall  we  be  clothed?  {for  after  cdl  these  things  do 
the  Gentiles  seek)  for  your  heavenly  Father  knowcth  that 
ye  have  need  of  all  these  things.  But  seek  ye  first  the 
Kingdom  of  God  and  his  righteousness,  and  then  all  these 
things  shall  be  added  unto  you.  Take  therefore  no  thought 
for  to-morrow,  for  the  morrow  shall  take  thought  for  the 
things  of  itself ;  sufficient  unto  the  day  is  the  evil  thereof, 
I  might  add  many  other  texts  to  this  purpose,  but  this  is  so 
full  and  convincing,  that  I  suppose  it  is  needless. 

58.  All  therefore  that  I  shall  say  more  concerning  this 
duty  is  to  put   you  in  mind  of  the  great    ^^^  benefits 
Benefits  of  it.     As  first,  that  by  this  trust-  ^^  _      _  ^^ 

^     J  '  J  *u-    J  I,-       X      OF  trusting  on 

ing  upon  God,  you  engage  and  bmd  him  to 

provide  for  you.     Men,  you  know,  think 

themselves  highly  concerned  not  to  fail  those  that  depend 

and  trust  upon  them  :  and  certainly  God  doth  so  much  more. 

But  then  secondly,  there  is  a  great  deal  of  ease  and  quiet  in 

f)ractice  of  this  duty  :  it  delivers  us  from  all  those  carkings 


56  OF  TRUST  IN  GOD.  [sUNDAY  I. 

and  immoderate  cares  which  disquiet  our  minds,  break 
our  sleep,  and  gnaw  even  our  very  heart.  I  doubt  not  but 
those  that  have  felt  them  need  not  be  told  they  are  uneasy. 
But  then  methinks  that  uneasiness  should  make  us  forward 
to  embrace  the  means  for  the  removing  of  them ;  and  so  we 
see  it  too  often  doth  in  unlawful  ones  ;  men  will  cheat,  and 
steal,  and  lie,  and  do  any  thing  to  deliver  themselves  from 
the  fear  of  want :  but  alas  !  they  commonly  prove  but  deceit- 
ful remedies  ;  they  bring  God's  curse  on  us,  and  so  are  more 
likely  to  betray  us  to  want,  than  to  keep  us  from  it.  But 
if  you  desire  a  certain  and  unfailing  cure  for  cares,  take  this 
of  relying  upon  God. 

59.  For  what  should  cause  that  man  to  fear  want  that 
knows  he  hath  one  that  cares  for  him,  who  is  All-sufficient, 
and  will  not  suffer  him  to  want  what  is  fit  for  him  ?  If  a 
poor  man  had  but  a  faithful  promise  from  a  wealthy  person 
that  he  would  never  suifer  him  to  want,  it  is  sure  he  would 
be  highly  cheered  with  it,  and  would  not  then  think  fit  to  be 
as  carking  as  he  was  before  :  and  yet  a  man's  promise  may 
fail  us  ;  he  may  either  grow  poor  and  not  be  able,  or  he  may 
prove  false  and  not  be  willing,  to  make  good  his  word.  But 
we  know,  God  is  subject  neither  to  impoverishing  nor  deceit. 
And  therefore  how  vile  an  injury  do  we  offer  to  him,  if  we 
dare  not  trust  as  much  upon  his  promise  as  we  would  that 
of  a  man  !  Yea,  and  how  great  a  mischief  do  we  do  ourselves 
by  loading  our  minds  with  a  multitude  of  vexatious  and  tor- 
menting cares,  when  we  may  so  securely  cast  our  burden 
upon  God!  I  conclude  this  in  the  words  of  the  Apostle, 
Phil.  iv.  6,  Be  careful  in  nothing,  but  in  every  thing  by 
prayer  and  supplication  with  thanksgiving,  let  your  rc- 
quests  be  made  known  to  God, 


SUNDAY  II. 

Of  Humility,  of  Submission  to  God's  Will  in  respect  of  Obedience ;  of 
Patience  in  all  sorts  of  Sufferings,  and  of  Honour  due  to  God  in  several 
ways,  in  his  House,  Possession,  his  Day,  Word,  Sacraments,  &c. 

A  SIXTH  Duty  to  God  is  Humility  ;  that  is,  such  a  sense 
of  our  own  meanness  and  his  excellency,  as 
may  work  in  us  lowly  and  unfeigned  sub-       humility. 
mission  to  him  :  this  submission  is  twofold  ;  first,  to  his  will, 
secondly,  to  his  wisdom. 

2.  The  submission  to  his  will  is  also  of  two  sorts,  the 
submission  either  of  Obedience  or  Patience ; 

that  of  Obedience  is   our  ready  yielding    s'^^mission  to 
ourselves  up  to  do  his  will,  so  that  when    ^^"  ®  ^^^^  ^^ 
God  hath  by  his  command  made  known      i^espect  of 
to  us  what  his  pleasure  is,  cheerfully  and      obedience. 
readily  to  set  about  it.     To  enable  us  to  this,  humility  is 
exceedingly  necessary ;  for  a  proud  person  is  of  all  others 
the  unaptest  to  obey,  and  we  see  men  never  pay  an  obedience 
but  where  they  acknowledge  the  person  commanding  to  be 
some  way  above  them  ;  and  so  it  is  here.     If  we  be  not 
thoroughly  persuaded  that  God  is   infinitely  above  us,  that 
we  are  vileness  and  nothing  in  comparison  of  him,  we  shall 
never  pay  our  due  obedience. 

3.  Therefore,  if  ever  you  mean  to  obey  entirely  (as  you 
must  if  ever  you  mean  to  be  saved)  get  your  hearts  possess- 
ed with  the  sense  of  that  great  unspeakable 

distance  that  is  between  God  and  you.  ^^^  ^^^^'^  ^^^' 
Consider  him  as  he  is  a  God  of  infinite  '^^^^^  between 
majesty  and  glory ;  and  we  poor  worms  of  ^^^  ^^^  ^^' 
the  earth :  he  infinite  in  power,  able  to  do  all  things ;  and 
we  able  to  do  nothing,  not  so  much  as  to  make  one  hair 
white  or  black,  as  our  Saviour  speaks.  Matt.  v.  ,36 :  he  of 
infinite  purity  and  holiness  ;  and  we  polluted  and  defiled, 
wallowing  in  all  kinds  of  sins  and  uncleanness  :  he  unchange- 
able and  constant;  and  we  subject  to  change  and  alteration 
every  minute  of  our  lives  :  he  eternal  and  immortal ;  and  we 
frail  mortals,  that  whenever  he  taketh  away  our  breath  we 
die  and  are  turned  again  to  our  dust.  Psalm  civ.  29. 
Consider  all  this,  I  say,  and  you  cannot  but  acknowledge  a 

57 


58  OF  PATIENCE.  [sUNDAY  II. 

wide  difference  between  God  and  man,  and  therefore  may- 
well  cry  out  with  Job,  after  he  had  approached  so  near  to 
God,  as  to  discern  somewhat  of  his  excellency,  Job  xlii.  5, 
6,  Now  mine  eye  seeth  thee,  wherefore  I  abhor  myself  and 
repent  in  dust  and  ashes. 

4.  And   even  when   this   humility  hath   brought   us    to 

obedience,  it  is  not  then  to  be  cast  off,  as 

THE  UNWORTHI-    -^  ^^^^  ^^^    ^^  ^^^^^^^  ^^^  ^^  -^  .    ^^^  ^^^^^  j^ 

NESS  OF  OUR  BEST  ^^-^^  ^^^^  ^^^^  ^^^  neccssity  of  it,  to  keep 
WORKS.  ^^g  ^^^^^  ^^y  1^^^^  conceits  of  our  perform- 

ances, which  if  we  once  entertain,  it  will  blast  the  best  of  them, 
and  make  them  utterly  unacceptable  to  God ;  like  the  strict- 
ness of  the  Pharisee,  which  when  once  he  came  to  boast  of, 
the  Publican  was  preferred  before  him,  Luke  xviii.  The 
best  of  our  works  are  so  full  of  infirmity  and  pollution,  that 
if  we  compare  them  with  that  perfection  and  purity  which 
is  in  God,  we  may  truly  say  with  the  Prophet,  All  our 
righteousness  are  as  filthy  rags,  Isaiah  Ixiv.  6,  and  there- 
fore to  pride  ourselves  in  them  is  the  same  madness  that  it 
would  be  in  a  beggar  to  brag  of  his  apparel,  when  it  is  no- 
thing but  vile  rags  and  tatters.  Our  Saviour's  precept  in  this 
matter  must  always  be  remembered,  Luke  xvii.  10,  When 
you  have  done  all  those  things  which  are  commanded  you, 
say,  We  are  unprofitable  servants.  If  when  we  have  done 
all,  we  must  give  ourselves  no  better  a  title,  what  are  we 
then  to  esteem  ourselves,  that  are  so  far  from  doing  any 
considerable  part  of  what  we  are  commanded  ?  Surely  that 
worser  name  of  slothful  and  wicked  servant,  Matt.  xxv.  26, 
we  have  no  reason  to  think  too  bad  for  us. 

5.  A  second  sort  of  submission  to  his  will   is    that  of 

Patience  ;  this  stands  in  suffering  his  will, 

SUBMISSION  IN    ^g  ^j^^^  ^^  obedience  did  in  acting  it,  and  is 

RESPECT  OF  PA-  ^^^^      gjg^  ^^^  ^  willing  and  quiet  yield- 

ing  to  whatever  afflictions  it  pleases  God  to 
lay  upon  us.  This  the  forementioned  humility  will  make 
easy  to  us ;  for  when  our  hearts  are  thoroughly  possessed 
with  that  reverence  and  esteem  of  God,  it  will  be  impossible 
for  us  to  grudge  or  murmur  at  whatever  he  does.  We  see 
an  instance  of  it  in  old  Eli,  1  Sam.  iii.,  who  after  he  had 
heard  the  sad  threatenings  of  God  against  him,  of  the  destruc- 
tion of  his  family,  the  loss  of  the  priesthood,  the  cutting  off 
both  his  sons  in  one  day,  which  were  all  of  them  afflictions 
of  the  heaviest  kind,  yet  this  one  consideration,  that  it  was 


SUNDAY  II.]  OF  PATIENCE.  59 

the  Lord,  enabled  him  calmly  and  quietly  to  yield  to  them  ; 
saying,  Let  him  do  what  seemeth  him  good,  verse  18. 
The  same  effect  it  had  on  David,  in  his  suffering,  Psalm 
xxxix.  9,  I IV as  dumb,  I  opened  not  my  mouth,  because 
thou  didst  it.  God's  doing  it  silenced  all  murmurings  and 
grumblings  in  him.  And  so  must  it  do  in  us,  in  all  our 
afflictions,  if  we  will  indeed  approve  our  humility  to  God. 

6.  For  surely  you  will  not  think  that  child  hath  due 
humility  to  his  parent,  or  that  servant  to  his  master,  that 
when  they  are  corrected,  shall  fly  in  the  father's  or  master's 
face.  But  this  do  we  whenever  we  grudge  and  repine  at 
that  which  God  lays  upon  us.  But  besides  the  want  of 
humility  in  our  so  doing,  there  is  also  a  great  want  of  justice 
in  it ;  for  God  hath,  as  we  are  his  creatures,  a  right  to  do 
with  us  what  he  will,  and  therefore  for  us  to  resist  that 
right  of  his,  is  the  highest  injustice  that  can  be ;  nay  farther, 
it  is  also  the  greatest  folly  in  the  world,  for  it  is  only  our 
good  that  God  aims  at  in  afflicting  us  ;  that  heavenly  Father 
is  not  like  our  earthly  ones,  who  sometimes  correct  their 
children  only  to  satisfy  their  own  angry  humour,  not  to  do 
them  good.  But  this  is  subject  to  no  such  frailties  :  He  doth 
not  afflict  willingly,  nor  grieve  the  children  of  men,  Lam. 
iii.  33.  They  are  our  sins,  which  do  not  only  give  him  just 
cause,  but  even  force  and  necessitate  him  to  punish  us.  He 
carries  to  us  the  bowels  and  affections  of  the  tenderest  fa- 
ther ;  now  when  a  father  sees  his  child  stubborn  and  rebellious, 
and  running  on  in  a  course  that  will  certainly  undo  him, 
what  greater  act  of  fatherly  kindness  can  he  do  than  chasten 
and  correct  him  ;  to  see  if  by  that  means  he  may  amend  him  ? 
Nay  indeed  he  could  not  be  said  to  have  true  kindness  to 
him  if  he  should  not.  And  thus  it  is  with  God,  when  he 
sees  us  run  on  in  sin :  either  he  must  leave  off  to  love  us, 
and  so  leave  us  to  ourselves  to  take  our  own  course,  and 
that  is  the  heaviest  curse  that  can  befall  any  man ;  or  else, 
if  he  continue  to  love  us,  he  must  correct  and  punish  us  to 
brinff  us  to  amendment.     Therefore  when- 

^  ^  .    -l^  •  11  *     THANKFULNESS 

ever  he  strikes,  we  are  m  all  reason,  not  , 

only  patiently  to  lie  under  his  rod,  but  (as  ^  ^°^" 

T  \    1  •         •*      1  +1,    *    •        u  RECTIONS. 

1  may  say)  kiss  it  also ;  that  is,  be  very 
thankful  to  him,  that  he  is  pleased  not  to  give  us  over  to 
our  own  hearVs  lusts.  Psalm  Ixxxi.  12  ;  but  still  continues 
his  care  of  us  ;  sends  afflictions,  as  so  many  messengers  to 
call  us  home  to  himself.     You  see  then  how  gross  a  folly  it 


60  OF  PATIENCE.  [sUNDAY  11. 

is  to  murmur  at  those  stripes  which  are  meant  so  graciously ; 
it  is  like  that  of  a  froward  patient,  which  reproaches  and  re- 
viles the  physician  that  comes  to  cure  him ;  and  if  such  a 
one  be  left  to  die  of  his  disease,  every  one  knows  whom  he 
is  to  thank  for  it. 

7.  But   it   is    not   only  quietness,    no   nor    thankfulness 

neither  under  afflictions,  that  is  the  full  of 
our  duty  in  this  matter ;  we  must  have 
UNDER  THEM.  pj-yitMness  also,  or  all  the  rest  will  stand 
us  in  no  stead.  By  fruitfulness  I  mean  the  bringing  forth 
that,  which  the  afflictions  were  sent  to  work  in  us,  viz.  the 
amendment  of  our  lives.  To  which  purpose  in  time  of 
affliction  it  is  very  necessary  for  us  to  call  ourselves  to  an 
account,  to  examine  our  hearts  and  lives,  and  search  dili- 
gently what  sins  lie  upon  us,  which  provoked  God  thus  to 
smite  us,  and  whatsoever  we  find  ourselves  guilty  of,  humbly 
to  confess  to  God,  and  immediately  to  forsake  for  the  rest  of 
our  time. 

8.  All  I  shall  add  concerning  this  duty  of  patience,  is, 

that  we  are  as  much  bound  to  it  in  one 
IN  ALL  SORTS  OF  ^^^^  ^^  sufferings,  as  another  ;  whether  our 
SUFFERINGS.  gufl-gj-ings  be  so  immediately  from  God's 
hand,  that  no  creature  hath  any  thing  to  do  in  it,  as  sickness, 
or  the  like  ;  or  whether  it  be  such,  wherein  men  are  the  in- 
struments of  afflicting  us.  For  it  is  most  sure  when  any 
man  doth  us  hurt,  he  could  not  do  it  without  God's  permis- 
sion and  sufferance,  and  God  may  as  well  make  them  the 
instruments  of  punishing  us,  as  do  it  more  directly  by  him- 
self ;  and  it  is  but  a  counterfeit  patience,  that  pretends  to 
submit  to  God,  and  yet  can  bear  nothing  from  men.  We 
see  holy  Job,  who  is  set  forth  to  us  as  a  pattern  of  true 
patience,  made  no  such  difference  in  his  afflictions  ;  he  took 
the  loss  of  his  cattle,  which  the  Chaldeans  and  Sabeans  rob- 
bed him  of,  with  the  very  same  meekness  with  which  he 
did  that  which  was  consumed  by  fire  from  heaven.  When 
therefore  we  suffer  any  thing  from  men,  be  it  never  so  un- 
justly in  respect  of  them,  we  are  yet  to  confess  it  is  most 
just  in  respect  of  God;  and  therefore  instead  of  looking 
upon  them  with  rage  and  revenge,  as  the  common  custom  of 
the  world  is,  we  are  to  look  up  to  God,  acknowledge  his 
justice  in  the  affliction,  begging  his  pardon  most  earnestly 
for  those  sins  which  have  provoked  him  to  send  it,  and 
patiently  and  thankfully  bear  it  till  he  shall  see  fit  to  remove 


SUNDAY  II.]  OF  PATIENCE.  61 

it;    still   saying  with   Job,   Blessed  be   the   name  of  the 
Lord. 

9.  But  I  told  you  Humility  contained  in  it  a  submission 
not  only  to  his  Will,  but  also  to  his  AVis- 

dom  ;  that  is,  to  acknowledge  him  infinitely  ', 

wise,  and  therefore,  that  whatever  he  doth 
is  best  and  fittest  to  be  done.     And  this  we  are  to  confess 
both  in  his  commands,  and  in  his  disposing  and  ordering  of 
things.     First,  whatsoever  he  commands  us  either  to  believe 
or  do,  we  are  to  submit  to  his  wisdom  in 
both ;    to  believe  whatsoever   he  bids   us 
believe,  how  impossible  soever  it  seems  to 
our  shallow  understandings ;  and  to  do  whatever  he  com- 
mands us  to  do,  how  contrary  soever  it  be  to  our  fleshy 
reason  or  humour ;  and  in  both  to  conclude,  that  his  com- 
mands are  most  fit  and  reasonable,  however  they  appear 
to  us. 

10.  Secondly,  we  are  to  submit  to  his  Wisdom  in  respect 
of  his  Disposal  and  ordering  of  things  ;  to 

•  o  _        D     '  Tj^  HIS  DISPO" 

acknowledge  he  disposes  all  things  most 
wisely,  and  that  not  only  in  what  concerns 
the  world  in  general,  but  also  in  what  concerns  every  one  of 
us  in  particular  ;  so  that  in  what  condition  soever  he  puts  us, 
we  are  to  assure  ourselves  it  is  that  which  is  best  for  us, 
since  he  chooses  it  for  us  who  cannot  err.  And  therefore 
never  to  have  impatient  desires  of  any  thing  in  this  world, 
but  to  leave  it  to  God  to  fit  us  with  such  an  estate  and  con- 
dition as  he  sees  best  for  us,  and  there  let  us  quietly  and 
contentedly  rest ;  yea,  though  it  be  such  as  of  all  others  we 
should  least  have  wished  for  ourselves.  And  this  surely 
cannot  but  appear  very  reasonable  to  any  that  hath  humility  : 
for  that  having  taught  him,  that  God  is  infinitely  wise,  and 
he  very  foolish,  he  can  never  doubt  but  that  it  is  much  more 
for  his  good  that  God  should  choose  for  him  than  he  for 
himself ;  even  as  it  is  much  more  for  the  child's  good  to  have 
the  parent  choose  for  it,  than  to  be  left  to  those  silly  choices 
it  would  make  for  itself.  For  how  many  times  would  it  cut, 
and  burn,  and  mischief  itself  if  it  might  have  every  thing  it 
desires  ?  And  such  children  are  we,  we  many  times  eagerly 
desire  those  things  which  would  undo  us  if  we  had  them. 
Thus  many  times  we  wish  for  wealth,  and  honour,  and  beauty, 
and  the  like,  when,  if  we  had  them,  they  would  only  prove 
snares  to  us  ;  we  should  be  drawn  into  sin  by  them.     And 

6 


62  OF  HONOURING  GOD.  [sUNDAY  II. 

this  God,  who  knows  all  things,  sees,  though  we  do  not,  and 
therefore  often  denies  us  those  things  which  he  sees  will 
tend  to  our  mischief;  and  it  is  his  abundant  mercy  that  he 
doth  so.  Let  us  therefore,  whenever  we  are  disappointed 
of  any  of  our  aims  and  wishes,  not  only  patiently  but  joy- 
fully submit  to  it,  as  knowing  that  it  is  certainly  best  for  us, 
it  being  chosen  by  the  unerring  wisdom  of  our  heavenly 
Father. 

11.  A  seventh   Duty  to  God,  is  Honour;    that   is,  the 

paying  him  such  a  reverence  and  respect 
HONOUR.  ^g  belongs  to  so  great  a  Majesty.  And 
this  is  either  inward  or  outward.  The  inward  is  the  exalt- 
ing him  in  our  hearts,  having  always  the  highest  and  most 
excellent  esteem  of  him.  The  outward  is  the  manifesting 
and  showing  forth  that  inward  ;  and  that  is  the  first  general 
in  the  whole  course  of  our  lives,  the  living  like  men  that  do 
indeed  carry  that  high  esteem  of  God.  Now  you  know  if 
we  bear  any  special  Reverence  but  to  a  Man,  we  will  be 
careful  not  to  do  any  foul  or  base  thing  in  his  presence ;  and 
so  if  we  do  indeed  honour  God,  we  shall  abhor  to  do  any 
unworthy  thing  in  his  sight.  But  God  sees  all  things,  and 
therefore  there  is  no  way  to  shun  the  doing  it  in  his  sight  if 
we  do  it  at  all ;  therefore  if  we  do  thus  reverence  him,  we 
must  never  at  any  time  do  any  sinful  thing. 

12.  But  besides  this  general  way  of  honouring  God,  there 

are  many  particular  acts  by  which  we  may 

SEVERAL  WAYS     ,  \^  ,     ^,  -^     ,  ,.         -^ 

honour  him ;  and  these  acts  are  divers, 
according  to  the  several  particulars  about 
which  they  are  exercised.  For  we  are 
to  pay  this  honour  not  only  immediately  to  himself,  but  also 
by  a  due  estimation  and  account  of  all  those  things  that 
nearly  relate  or  belong  to  him.  Those  are  especially  six  : 
first,  his  House  ;  secondly,  his  Revenue  or  Income  (as  I 
may  say) ;  thirdly,  his  Day  ;  fourthly,  his  Word  ;  fifthly,  his 
Sacraments  ;  and  sixthly,  his  Name  ;  and  every  one  of  these 
is  to  have  some  degree  of  our  reverence  and  esteem. 

13.  First,  his  House;  that  is,  the  Church:  which  being 

the  place  set  apart  for  his  public  worship, 

IN  HIS  HOUSE.  *      1      1  -x    .1,         if       .         I.    1       • 

we  are  to  look  on  it,  though  not  as  holy  m 
respect  of  itself,  yet  in  respect  of  its  use,  and  therefore  must 
not  profane  it  by  employing  it  to  uses  of  our  own.  This  Christ 
hath  taught  us  by  that  act  of  his.  Matt.  xxi.  12,  in  driving 
the  buyers  and  sellers  out  of  the  Temple,  saying.  My  house 


SUNDAY  II.]  OF  HONOURING  GOD.  63 

is  called  the  house  of  Prayer :  and  again,  John  ii.  16,  Make 
not  my  Father'' s  house  a  house  of  Merchandise.  By  which 
it  is  clear,  Churches  are  to  be  used  only  for  the  services  of 
God,  and  we  are  to  make  that  the  only  end  of  our  coming 
thither,  and  not  to  come  to  Church  as  to  a  Market  to 
make  bargains  or  despatch  business  with  our  neighbours, 
as  is  too  common  among  many.  But  whenever  thou  enter- 
est  the  Church,  remember  that  it  is  the  House  of  God,  a 
place  where  he  is  in  an  especial  manner  present,  and  there- 
fore take  the  counsel  of  the  wise  man,  Eccles.  v.  1,  and 
keep  thy  foot  when  thou  goest  into  the  house  of  God  ;  that 
is,  behave  thyself  with  that  godly  awe  and  reverence  which 
belongs  to  that  great  Majesty  thou  art  before.  Remember 
that  thy  business  there  is  to  converse  with  God,  and  there- 
fore shut  out  all  thoughts  of  the  world,  even  of  thy  most 
lawful  business,  which,  though  they  be  allowable  at  another 
time,  are  here  sinful.  How  fearful  a  guilt  is  it  then,  to  en- 
tertain any  such  thoughts  as  are  in  themselves  wicked  ?  It  is 
like  the  treason  of  Judas,  who  pretended  indeed  to  come  to 
kiss  his  Master,  but  brought  with  him  a  band  of  soldiers  to 
apprehend  him,  Matt.  xxvi.  We  make  show,  in  our 
coming  to  Church,  of  serving  and  worshipping  God,  but  we 
bring  with  us  a  train  of  his  enemies  to  provoke  and  despite 
him.  This  is  a  wickedness  that  may  outvie  the  profaneness 
of  these  days,  in  turning  Churches  into  Stables  ;  for  sinful 
and  polluted  thoughts  are  much  the  worse  sort  of  beasts. 

14.  The  second  thing  to  which  respect  belongs,  is  his 
revenue  or  income ;  that  is,  whatsoever  is 

1  •  T  •  ,  ,    r        *!,  HIS  POSSES- 

his  peculiar  possessions,  set  apart  lor  the 
maintenance  of  those  that  attend  his  service ; 
those  were  the  Priests  in  time  of  the  Law,  and  Ministers  of 
the  Gospel  now  with  us.  And  whatever  is  thus  set  apart, 
we  must  look  on  with  such  respect  as  not  to  dare  to  turn  it 
to  any  other  use.  Of  this  sort  some  are  the  free-will  offer- 
ings of  men,  who  have  sometimes  of  their  own  accord  given 
some  of  their  goods  or  land  to  this  holy  use  ;  and  whatsoever 
is  so  given  can  neither  by  th«  person  that  gave,  nor  any 
other,  be  taken  away,  without  that  great  sin  of  sacrilege. 

15.  But  besides  these,  there  was  among  the  Jews,  and  hath 
always  been  in  all  Christian  nations,  something  allotted,  by 
the  law  of  the  nation,  for  the  support  and  maintenance  of 
those  that  attend  the  service  of  God.     And  it  is  but  just  and 


%4  OF  HONOURING  GOD.  [sUNDAY  II. 

necessary  it  should  be  so,  that  those  who  by  undertaking 
that  calling  are  taken  off  from  the  ways  of  gaining  a  liveli- 
hood in  the  world,  should  be  provided  for  by  them  whose 
souls  they  watch  over.  And,  therefore,  it  is  most  reasonable 
which  the  Apostle  urges  in  this  matter,  1  Cor.  ix.  11,  If  we 
have  sown  unto  you  spiritual  things,  is  it  a  great  thing 
if  we  shall  reap  your  carnal  things  ?  That  is,  it  is  most  rea- 
sonable for  men  to  grudge  the  bestowing  a  few  carnal  things, 
the  outward  necessaries  of  this  temporal  life,  on  them  from 
whom  they  receive  spiritual  things,  even  instruction  and 
assistance  towards  the  obtaining  of  an  eternal  life. 

16.  Now  whatsoever  is  thus  appointed  for  this  use,  may 
by  no  means  be  employed  to  any  other. 
THE  GREAT  SIN  ^^^^^  therefore,  those  tithes  which  are  here 
OF  SACRILEGE.  ^^  j^^  allotted  for  the  maintenance  of  the 
ministry,  must  by  no  means  be  kept  back,  nor  any  tricks  or 
shifts  used  to  avoid  the  payment  either  in  whole  or  in  part. 
For  first,  it  is  certain,  that  it  is  as  truly  theft  as  any  other 
robbery  can  be,  ministers  having  right  to  their  tithes  by  the 
same  law  which  gives  any  other  man  right  to  his  estate. 
But  then  secondly,  it  is  another  manner  of  robbery  than  we 
think  of,  it  is  a  robbing  of  God,  whose  service  they  were 
given  to  maintain ;  and  that  you  may  not  doubt  the  truth  of 
this,  it  is  no  more  than  God  himself  hath  said  of  it,  Mal.  iii. 
8.  Will  a  man  rob  God?  yet  ye  have  robbed  me;  yet  ye 
say,  Wherein  have  we  robbed  thee  ?  In  tithes  and  offer- 
ings. Here  it  is  most  plain  that  in  God's  account  the  with- 
holding tithes  is  a  robbing  of  him.  And  if  you  please,  you 
may  in  the  next  verse  see  what  the  gain  of  this  robbery 
amounts  to.  Ye  are  cursed  with  a  curse.  A  curse  is  all  is 
gotten  by  it ;  and  common  experience  shows  us,  that  God's 
vengeance  doth  in  a  remarkable  manner  pursue  this  sin  of 
sacrilege,  whether  it  be  that  of  withholding  tithes,  or  the  other 
of  seizing  on  those  possessions  which  have  been  voluntarily 
consecrated  to  God.  Men  think  to  enrich 
themselves  by  it,  but  it  usually  proves  di- 
rectly contrary  ;  this  unlawful  gain  becomes 
such  a  canker  in  the  estate,  as  often  eats  out  even  that  we 
had  a  just  title  to.  And  therefore,  if  you  love  (I  will  not 
say  your  souls,  but)  your  estates,  preserve  them  from  that 
danger  by  a  strict  care  never  to  meddle  with  any  thing  set 
apart  for  God. 


SUNDAY  II.]  OF  THE  LORD's  DAY.  65 

17.  A  third  thing  wherein  we  are  to  express  our  reverence 
to  God,  is  the  hallowing  of  the  Times  set 

apart  for  his  Service.  He  who  hath  given  "^"^  '^^^^^  ^^^ 
all  our  time  requires  some  part  of  it  to  be 
paid  back  again,  as  a  rent  or  tribute  of  the  whole.  Thus 
the  Jews  kept  holy  the  seventh  day,  and  we  Christians  the 
Sunday  or  Lord's  day :  the  Jews  were  in  their  Sabbath 
especially  to  remember  the  creation  of  the  world,  and  -we  in 
ours,  the  Resurrection  of  Christ  by  which  , 

a  way  is  made  for  us  into  that  better  world  ^^^  ^  ^^^* 
we  expect  hereafter.  Now  this  day  thus  set  apart  is  to  be 
employed  in  the  AVorship  and  Service  of  God,  and  that  first 
more  solemnly  and  publicly  in  the  Congregation,  from  which 
no  man  must  then  absent  himself  without  a  just  cause:  and 
secondly,  privately  at  home,  in  praying  with  and  instructing 
our  families,  or  else  in  the  yet  more  private  duties  of  the 
closet;  a  man's  own  private  prayers,  reading,  meditation, 
and  the  like. 

And  that  we  may  be  at  leisure  for  these,  a  rest  from  all 
worldly  business  is  commanded ;  therefore  let  no  man  think 
that  a  bare  rest  from  labour  is  all  that  is  required  of  him  on 
the  Lord's  day,  but  the  time  which  he  saves  from  the  works 
of  his  calling,  he  is  to  lay  out  on  those  spiritual  duties.  For 
the  Lord's  day  was  never  ordained  to  give  us  a  pretence  for 
idleness,  but  only  to  change  our  employment  from  worldly 
to  heavenly ;  much  less  was  it  meant  that  by  our  rest  from 
our  callings,  we  should  have  more  time  free  to  bestow  upon 
our  sins,  as  too  many  do,  who  are  more  constant  on  that  day 
at  the  Ale-house  than  the  Church.  But  this  rest  was  com- 
manded, first,  to  shadow  out  to  us  that  rest  from  sin  which 
we  are  bound  to  all  the  days  of  our  lives.  And  secondly, 
to  take  us  off  from  our  worldly  business,  and  to  give  us 
time  to  attend  the  service  of  God,  and  the  need  of  our  souls. 

18.  And  surely,  if  we  rightly  consider  it,  it  is  a  very  great 
benefit  to  us,  that  there  is  such  a  set  time  thus  weekly 
returning  for  that  purpose.  We  are  very  intent  and  busy 
upon  the  world ;  and  if  there  Avere  not  some  such  time  ap- 
pointed to  our  hands,  it  is  to  be  doubted  we  should  hardly 
allot  any  ourselves  :  and  then  what  a  starved  condition  must 
these  poor  souls  of  ours  be  in,  that  shall  never  be  afforded  a 
meal  ?  Whereas  now,  there  is  a  constant  diet  provided  for 
them  :  every  Sunday,  if  we  will  conscionably  employ  it,  may 
be  a  festival  day  to  them,  may  bring  them  in  such  spiritual 

6* 


66  FEASTS  OF  THE  CHURCH.  [sUNDAY  n. 

food  as  may  nourish  them  to  eternal  life.  We  are  not  to 
look  on  this  day  with  grudging,  like  those  in  Amos  viii.  5, 
who  ask,  TVhen  will  the  Sabbath  be  gone,  that  we  may  set 
forth  wheat?  as  if  that  time  were  utterly  lost,  which  were 
taken  from  our  worldly  business.  But  we  are  to  consider 
it  as  the  gainfullest,  as  the  joyfullest  day  of  the  week,  a  day 
of  harvest,  wherein  we  are  to  lay  up  in  store  for  the  whole 
week,  nay,  for  our  whole  lives. 

19.  But  besides  this  of  the  weekly  Lord's  day,  there  are 

other  times  which  the  Church  hath  set 
THE  FEASTS  OF  ^p^^.^  ^^^  ^^le  remembrance  of  some  special 
THE  CHURCH,  ^^^^.^-gg  ^f  God,  such  as  the  Birth  and 
Resurrection  of  Christ,  the  Descent  of  the  Holy  Ghost,  and 
the  like ;  and  these  days  we  are  to  keep  in  that  manner 
which  the  Church  hath  ordained,  to  wit  in  the  solemn 
worship  of  God,  and  in  particular  thanksgiving  for  that 
special  blessing  we  then  remember.  And  surely,  whoever 
is  truly  thankful  for  those  rich  mercies  cannot  think  it  too 
much  to  set  apart  some  few  days  in  a  year  for  that  purpose. 
But  then  we  are  to  look  that  our  Feasts  be  truly  spiritual, 
by  employing  the  day  thus  holily,  and  not  make  it  an  occa- 
sion of  intemperance  and  disorder,  as  too  many,  who  consider 
nothing  in  Christmas  and  other  good  times,  but  the  good 
cheer  and  jollity  of  them.  For  that  is  doing  despite  instead 
of  honour  to  Christ,  who  came  to  bring  all  purity  and  sober- 
ness into  the  world,  and,  therefore,  must  not  have  that  coming 
of  his  remembered  in  any  other  manner. 

20.  Other  days  there  are  also  set  apart  in  memory  of  the 
Apostles,  and  other  Saints,  wherein  we  are  to  give  hearty 
thanks  to  God  for  his  graces  in  them  ;  particularly  that  they 
were  made  instruments  of  revealing  to  us  Christ  Jesus,  and 
the  way  of  salvation,  as  you  know  the  Apostles  were  by 
their  preaching  throughout  the  world.  And  then  farther  we 
are  to  meditate  on  those  examples  of  holy  life  they  have 
given  us,  and  stir  up  ourselves  to  the  imitation  thereof.  And 
whosoever  does  uprightly  set  himself  to  make  these  uses  of 
these  several  Holy-days  will  have  cause,  by  the  benefit  he 
shall  find  from  them,  to  thank,  and  not  to  blame,  the  Church 
for  ordering  them. 

21.  Another  sort  of  days  there  are,  which  we  are  like- 

wise to  observe,  and  those  are  days  of  Fast- 
ing and  Humiliation  ;  and  whatever  of  this 
kind  the  Church  enjoins,  whether  constantly  at  set  times  of 


SUNDAY  II.]  THE  HOLY  SCRIPTURES.  @7 

the  year,  or  upon  any  special  and  more  sudden  occasion,  we 
are  to  observe  in  such  manner  as  she  directs  ;  that  is,  not 
only  a  bare  abstaining  from  meat,  which  is  only  the  body's 
punishment;  but  in  afflicting  our  souls,  humbling  them  deeply 
before  God,  in  a  hearty  confessing  and  bewailing  of  our  own 
and  the  nation's  sins,  and  earnest  prayer  for  God's  pardon 
and  forgiveness,  and  for  the  turning  away  of  those  judg- 
ments, which  those  sins  have  called  for :  but  above  all,  in 
turning  ourselves  from  our  sins,  loosing  the  bands  of 
wickedness,  as  Isaiah  speaks,  Chap.  Iviii.  6  ;  and  exercising 
ourselves  in  works  of  mercy,  dealing  our  bread  to  the  hungry, 
and  the  like,  as  it  there  follows. 

23.  Fourthly,  we  are  to  express  our  reverence  to  God, 
by  honouring  his  Word  ;  and  this  we  must  , 

certainly  do  if  we  do  indeed  honour  him,  ^  word. 

there  being  no  surer  sign  of  our  despising  any  person  than 
the  setting  light  by  what  he  says  to  us  ;  as  on  the  contrary, 
if  we  value  one,  every  word  he  speaks  will  be  of  weight 
with  us.  Now  this  Word  of  God  is  expressly  contained  in 
the  holy  Scriptures,  the  Old  and  New  Tes- 

TTT"P    TTOT  V  9PPTP— 

tament,  where  he  speaks  to  us,  to  show  us 
his  Will  and  our  duty.     And  therefore  to  tures. 

this  Word  of  his  we  are  to  bear  a  wonderful  respect,  to  look 
upon  it  as  the  rule  by  which  we  must  frame  all  the  actions 
of  our  life  ;  and  to  that  end  to  study  it  much,  to  read  in  it 
as  often  as  we  can ;  if  it  may  be,  never  to  let  a  day  pass  us 
without  reading  or  hearing  some  part  of  it  read. 

23.  But  then  that  is  not  all :  we  must  not  only  read,  but 
we  must  mark  what  we  read ;  we  must  diligently  observe 
what  Duties  there  are  which  God  commands  us  to  perform, 
what  faults  they  are  which  God  there  charges  us  not  to 
commit;  together  with  the  rewards  promised  to  the  one,  and 
the  punishment  threatened  to  the  other.  When  we  have 
thus  marked,  we  must  lay  them  up  in  our  memory  ;  not  so 
loosely  and  carelessly  that  they  shall  presently  drop  out 
again ;  but  we  must  so  fasten  them  there  by  often  thinking 
and  meditating  on  them,  that  we  may  have  them  ready 
for  our  use.  Now  that  use  is  the  directing  of  our  lives ; 
and,  therefore,  whenever  we  are  tempted  to  the  committing 
of  evil,  we  are  then  to  call  to  mind,  this  is  the  thing  which 
in  such  a  Scripture  is  forbidden  by  God,  and  all  his  ven- 
geances threatened  against  it ;  and  so  in  like  manner,  when 
any  opportunity  is  offered  us  of  doing  good,  to  remember, 


68  CATECHIZING.  [sUNDAY  II. 

this  is  the  duty  which  I  was  exhorted  to  in  such  a  Scripture, 
and  such  glorious  rewards  promised  to  the  doing  of  it :  and 
by  these  considerations  strengthen  ourselves  for  resistance  of 
the  evil  and  performance  of  the  good. 

24.  But  besides  this  of  the  written  Word,  it  hath  pleased 
God  to  provide  yet  farther  for  our  instruction  by  his  Minis- 
ters, whose  office  it  is  to  teach  us  God's  Will,  not  by  say- 
ing any  thing  contrary  to  the  written  Word  (for  whatsoever 
is  so  can  never  be  God's  Will,)  but  by  explaining  it,  and 
making  it  easier  to  our  understandings,  and  then  applying 
it  to  our  particular  occasions,  and  exhorting  and  stirring  us 
up  to  the  practice  of  it ;  all  which  is  the  end  at  which  first 
their  catechizing  and  then  their  preaching  aimeth.  And  to 
this  we  are  to  bear  also  a  due  respect  by  giving  diligent  heed 
thereto,  not  only  being  present  at  catechizing  and  sermons, 
and  either  sleep  out  the  time  or  think  of  somewhat  else,  but 
carefully  marking  what  is  said  to  us  ;  and  surely,  if  we  did 
but  rightly  consider  how  much  it  concerns  us,  we  should 
conclude  it  very  reasonable  for  us  to  do  so. 

25.  For  first,  as  to  that  of  Catechizing,  it  is  the  laying  the 

foundation  upon  which  all  Christian  prac- 
CATECHiziNG.     ^-^^  ^^^^  ^^  ^^^.j^ .  ^^^  ^^^^  -^  ^^^  teaching 

us  our  duty,  without  which  it  is  impossible  for  us  to  perform 
it.  And  though  it  is  true  that  the  Scriptures  are  the  foun- 
tains, from  whence  this  knowledge  of  duty  must  be  fetched, 
yet  there  are  many  who  are  not  able  to  draw  it  from  this 
Fountain  themselves,  and  therefore  it  is  absolutely  necessary 
it  should  be  thus  brought  to  them  by  others. 

26.  This  catechizing  is  generally  looked  upon  as  a  thing 
belonging  only  to  the  youth ;  and  so  indeed  it  ought,  not 
because  the  oldest  are  not  to  learn,  if  they  be  ignorant,  but 
because  all  children  should  be  so  instructed,  that  it  should 
be  impossible  for  them  to  be  ignorant  when  they  come  to 
years.  And  it  nearly  concerns  every  parent,  as  they  will 
free  themselves  from  the  guilt  of  their  children's  eternal 
undoing,  that  they  be  careful  to  see  them  instructed  in  all 
necessary  things ;  to  which  purpose,  it  will  be  fit  early  to 
teach  them  some  short  Catechism,  of  which  sort  none  so  fit 
as  the  Church  Catechism ;  yet  are  they  not  to  rest  on  these 
endeavours  of  their  own,  but  also  to  call  in  the  Minister's 
help,  that  he  may  build  them  up  farther  in  Christian  know- 
ledge. 

27.  But,  alas  !  it  is  too  sure  that  Parents  have  very  much 


SUNDAY  Il/J  .  PREACHING.  69 

neglected  this  Duty,  and  by  that  means  it  is  that  such  multi- 
tudes of  men  and  women  that  are  call  Christians,  know  no 
more  of  Christ,  or  any  thing  that  concerns  their  own  Souls, 
than  the  merest  Heathen. 

28.  But  although  it  were  their  Parents'  fault  that  they 
were  not  instructed  when  they  were  young,  yet  it  is  now 
their  own,  if  they  remain  still  ignorant ;  and  it  is  sure  it 
will  be  their  own  ruin  and  misery  if  they  wilfully  continue 
so.  Therefore  whoever  it  be,  of  what  age  or  condition 
soever,  that  is  in  this  ignorant  estate,  or  in  any  such  degree 
of  it  that  he  wants  any  part  of  necessary  knowledge,  let 
him  as  he  loves  his  soul,  as  ever  he  would  escape  eternal 
damnation,  seek  out  for  instruction,  and  let  no  fear  of  shame 
keep  any  from  it ;  for,  first,  it  is  certain  the  shame  belongs 
only  to  the  wilful  continuing  in  ignorance,  to  which  the 
desire  of  learning  is  directly  contrary,  and  is  so  far  from  a 
shameful,  that  it  is  a  most  commendable  thing,  and  will  be 
sure  to  be  so  accounted  by  all  wise  and  good  men.  But 
secondly,  suppose  some  profane,  senseless  people  should 
deride  it,  yet  sure  that  shame  were  in  all  reason  to  be  under- 
gone joyfully,  rather  than  venture  on  that  confusion  of  face 
which  will  at  the  day  of  Judgment  befall  those  who,  to 
avoid  a  little  false  shame  amongst  them,  have  gone  on  in  a 
wilful  ignorance  of  their  duty,  which  ignorance  will  be  so 
far  from  excusing  any  sins  they  shall  commit,  that,  it  adds 
one  great  and  heavy  sin  to  all  the  rest,  even  the  despising 
that  knowledge  which  is  offered  to  them.  How  heinous  a 
sin  that  is,  you  may  learn  in  the  first  Chapter  of  the  Pro- 
verbs, where  hating  knoivledge,  verse  29,  is  said  to  be  the 
thing  that  draws  down  those  sad  vengeances  forementioned, 
even  God's  forsaking  men,  laughing  at  their  calamity  instead 
of  helping  them :  which  is  of  all  other  conditions  in  the 
world  the  most  miserable  ;  and  surely  they  are  madly  des- 
perate that  will  run  themselves  into  it. 

29.  As  for  those  who  have  already  this  foundation  laid  by 
the  knowledge  of  the  grounds  of  Christian  Religion,  there 
is  yet  for  them  a  farther  help  provided  by 

u-  A     ^   •+  •  4i  A  PREACHING. 

preachmg.  And  it  is  no  more  than  needs, 
for  God  knows,  those  that  understand  their  duty  Avell  enough 
are  too  apt  to  forget  it ;  nay,  sometimes  by  the  violence  of 
their  own  lusts  to  transgress  it  even  when  they  do  remember 
it ;  and,  therefore,  it  is  very  useful  we  should  be  put  in  mind 
of  it  to  prevent  our  forgetting,  and  also  often  exhorted  and 


70  PREACHIxNG.  ^  [SUNDAY  II. 

assisted  to  withstand  thos(3  lusts  which  draw  us  to  those 
transgressions.  And  to  these  purposes  preaching  is  intended, 
first,  to  warn  us  to  be  upon  our  guard  against  our  spiritual 
enemy,  and  then  to  furnish  us  with  weapons  for  the  fight ; 
that  is,  such  means  and  helps  as  may  best  enable  us  to  beat 
off  temptations  and  get  the  victory  over  them. 

30.  Since,  therefore,  this  is  the  end  of  Preaching,  we  must 
not  think  we  have  done  our  duty,  when  we  have  heard  a 
sermon,  though  never  so  attentively,  but  we  must  lay  up  in 
our  hearts  those  instructions  and  advices  we  there  meet 
with,  and  use  them  faithfully  to  that  end  of  overcoming  our 
sins.  Therefore,  whenever  thou  comest  to  the  Physician 
of  the  Soul,  do  as  thou  wouldst  Mdth  the  Physician  of  thy 
Body ;  thou  comest  to  him  not  only  to  hear  him  talk  and 
tell  thee  what  will  cure  thee,  but  also  to  do  according  to  his 
directions  :  and  if  thou  dost  not  so  here,  thou  art  as  vain  as 
he  that  expects  a  bare  receipt  from  his  doctor  shall  cure  him, 
though  he  never  make  use  of  it.  Nay,  thou  art  much  more 
vain  and  ridiculous  ;  for  that,  though  it  will  do  him  good, 
it  will  do  him  no  harm  ;  he  shall  never  be  the  Avorse  for 
having  been  taught  a  medicine,  though  he  use  it  not :  but  in 
these  spiritual  receipts  it  is  otherwise  ;  if  we  use  them  not 
to  our  good,  they  will  do  us  a  great  deal  of  harm,  they  will 
rise  up  in  judgment  against  us,  and  make  our  condemnation 
so  much  the  heavier.  Beware,  therefore,  not  to  bring  that 
danger  upon  thyself;  but  when  thou  hast  heard  a  Sermon, 
consider  with  thyself  what  directions  there  were  in  it  for 
enabling  thee  to  eschew  evil,  or  to  do  good.  And  if  there 
were  any  thing  especially  concerned  thine  own  bosom  sin, 
lay  that  close  to  thy  heart,  and  all  the  week  after  make  it 
matter  of  meditation:  think  of  it  even  whilst  thou  art  at 
thy  work,  if  thou  wantest  other  time  !  and  not  only  think 
of  it,  but  set  to  the  practice  of  it,  do  what  thou  wert  advised 
to,  for  the  subduing  sins,  and  quickening  grace  to  thee. 
Finally,  look  carefully  to  practice  the  counsel  of  the  Apostle, 
James  i.  22.  Be  ye  doers  of  the  Word,  not  hearers  only, 
deceiving  your  oivn  soids.  To  hope  for  good  from  the 
Word  without  doing  it,  is,  it  seems,  nothing  but  a  deceiving 
ourselves  :  let  us  never,  therefore,  measure  our  godliness  by 
the  number  of  Sermons  which  w^e  hear,  as  if  the  hearing 
many  were  the  certain  mark  of  a  good  Christian ;  but  by 
the  store  of  fruit  we  bring  forth  by  them,  without  which  all 
our  hearing  will  serve  but  to  bring  us  into  that  heavier  por- 


SUNDAY  11.]  THE  SACRAMENTS.  71 

tion  of  stripes,  which  belongs  to  him  that  knows  his  Mas- 
ter's will,  and  doeth  it  7iot,  Luke  xii.  47.  But  this  reve- 
rence which  is  due  to  preaching  we  must  not  pay  to  all  that 
is  now-a-days  called  so,  for  God  knows  there  are  many 
false  Prophets  gone  out  into  the  world,  as  the  Apostle 
speaks,  1  John  iv.  1.  And  now,  if  ever,  is  that  advice  of 
his  necessary,  To  try  the  spirits  whether  they  be  of  God. 
But  what  I  have  said  I  mean  only  of  the  preaching  of  those 
who  first  have  a  lawful  calling  to  the  office  ;  and  secondly, 
frame  their  doctrine  according  to  the  right  rule,  the  written 
Word  of  God.  But  if  any  man  say,  he  is  not  able  to  judge 
whether  the  doctrine  be  according  to  the  Word  or  no,  let 
him  at  least  try  it  by  the  common  known  rules  of  duty 
which  he  doth  understand,  and  if  he  find  it  a  doctrine  giving 
men  liberty  to  commit  those  things  which  are  by  all  acknow- 
ledged sins,  such  as  rebellion,  injustice,  unmercifulness,  un- 
cleanness,  or  the  like,  he  may  conclude  it  is  utterly  contrary 
to  God  and  his  Word,  and  then  abhorrence,  and  not  reve- 
rence, belongs  to  it. 

31.  Fifthly,  we  are  to  express  our  honouring  of  God  by 
reverencing  his  Sacraments ;  those  are  two, 

Baptism,  and  the  Supper  of  the  Lord. — 
And  this  we  do,  first,  by  our  high  esteem 
of  them :  secondly,  by  our  reverent  usage  of  them  :  we  are 
first  to  prize  them  at  a  high  rate,  looking  on  them  as  the 
instruments  of  bringing  to  us  the  greatest  blessings  we  can 
receive.  The  first  of  them.  Baptism,  that  enters  us  into 
covenant  with  God,  makes  us  members  of  Christ,  and  so 
gives  us  right  to  all  those  precious  benefits  that  flow  from 
him,  to  wit,  pardon  of  sins,  sanctifying  grace,  and  heaven 
itself,  upon  condition  Ave  perform  our  parts  of  the  covenant. 
And  as  for  the  Lord's  Supper,  that  is  not  only  a  sign  and 
remembrance  of  Christ  and  his  Death  ;  but  it  is  actually  the 
giving  Christ,  and  all  the  fruits  of  his  death,  to  every  worthy 
receiver ;  and,  therefore,  there  is  a  most  high  estimation  and 
value  due  to  each  of  them. 

32.  And  not  only  so ;  but  in  the  second  place  we  must 
show  our  reverence  in  our  usage  of  them ; 

and  that  first.  Before ;  secondly,  At ;  thirdly,      °^  baptism. 
After  the  time  of  receiving  them.     It  is  true  that  the  Sacra- 
ment of  Baptism  being  now  administered  to  us,  when  we 
are  Infants,  it  is  not  to  be  expected  of  us,  that  we  should  in 
our  own  persons  do  any  thing,  either  before  or  at  the  time 


ft  THE  VOW  OF  BAPTISM.  [sUNDAY  II. 

of  receiving  it ;  those  performances  were  strictly  required 
of  all  persons  who  were  baptized  when  they  were  of  years. 
But  for  us,  it  suffices  to  give  us  this  right  to  Baptism,  that 
we  are  born  within  the  pale  of  the  Church,  that  is,  of  Chris- 
tian parents  :  and  all  that  is  required  at  that  time  is,  what 
we  can  only  perform  by  others,  they  in  our  stead  promising 
that  when  we  come  to  years  we  will  perform  our  parts  of 
the  Covenant.  But  by  how  much  the  less  we  are  then  able 
to  do  so  much,  the  greater  bond  lies  on  us  to  perform  those 
after-duties  required  of  us,  by  which  we  are  to  supply  the 
want  of  the  former. 

33.  Now  if  you  would  know  what  those  duties  are,  look 
over  those  promises  which  your  God- 
fathers and  Godmothers  then  made  in  your 
name,  and  you  may  then  learn  them.  I 
cannot  give  you  them  in  a  better  form  than  that  of  our 
Church's  Catechism,  which  tells  us.  That  our  Godfathers 
and  Godmothers  did  promise  and  vow  three  things  in  our 
names  ;  first,  that  we  should  forsake  the  Devil  and  all  his 
ivorks,  and  pomps  and  vanities  of  this  wicked  world,  and 
all  the  sinful  lusts  of  the  flesh.  Where,  by  the  Devil,  is 
meant,  jEirst,  the  worshipping  of  all  false  gods,  which  is  in- 
deed but  worshipping  the  Devil.  A  sin,  which  at  the  time 
of  Christ's  coming  into  the  world  was  very  common,  most 
part  of  mankind  then  living  in  that  vile  idolatry.  And  there- 
fore when  Baptism  was  first  ordained,  it  was  but  needful  to 
make  the  forsaking  of  those  false  gods  a  principal  part  of  the 
vow.  And  though  those  false  worships  are  now  much  rarer, 
yet  there  was  one  special  part  of  them,  which  may  be 
feared  to  be  yet  too  common  among  us,  and  that  is  all  sorts 
of  uncleanness,  which  though  we  do  not  make  ceremonies 
of  our  religion,  as  the  Heathens  did  of  theirs,  yet  the  com- 
mitting thereof  is  a  most  high  provocation  in  God's  eyes, 
such  as  drew  him  to  destroy  whole  cities  ivith  fire  and 
brimstone-,  as  you  may  read.  Gen.  xix.  nay,  the  whole 
ivorld  ivith  water,  Gen.  vi.  and  will  not  fail  to  bring  down 
judgments,  and  strange  ones,  on  any  that  continue  therein  ; 
and  therefore  the  forsaking  them  well  deserves  to  be  looked 
on  as  an  especial  part  of  this  promise.  Besides  this,  all 
dealing  with  the  Devil  is  here  vowed  against,  whether  it  be 
by  practising  witchcraft  ourselves,  or  consulting  with  those 
that  do,  upon  any  occasion  whatever,  as  the  recovery  of  our 
health,  our  goods,  or  whatever  else ;  for  this  is  a  degree  of 


SUNDAY  II.]  THE  VOW  OF  BAPTISM.  73 

the  former  sin,  it  is  the  forsaking  of  the  Lord,  and  setting 
up  the  Devil  for  our  God,  whilst  we  go  to  him  in  our  needs 
for  help. 

34.  But  we  also  renounce  all  the  works  of  the  Devil ;  and 
those  are  either  in  general  all  those  that  the  Devil  tempts  us 
to,  or  else  those  particular  kinds  of  sin  which  have  most  of 
his  image  on  them ;  that  is,  those  which  he  himself  most 
practises,  such  are  pride  (which  brought  him  from  being  an 
Angel  of  light  to  the  accursed  condition  he  is  now  in)  and 
lying ;  he  is,  as  our  Saviour  saith,  John  viii.  44,  Ji  liar^ 
and  the  father  of  it ;  and  such  also  are  malice  and  envy, 
especially  killing  and  destroying  of  others,  for  he  was  a 
raurderer  from  the  beginning,  John  viii.  44.  But  above 
all,  there  is  nothing  wherein  we  become  so  like  him,  as  in. 
tempting  and  drawing  others  to  sin,  which  is  his  whole 
trade  and  business  ;  and  if  we  make  it  any  part  of  ours,  we 
become  like  that  roaring  lion,  that  goes  about  seeking 
whom  he  may  devour,  1  Pet.  v.  8. 

35.  The  second  thing  we  vow  to  forsake,  is  the  pomps 
and  vanities  of  this  wicked  world.  By  the  pomps  and 
vanities  there  are  several  things  meant ;  some  of  them  such 
as  were  used  by  the  Heathens  in  some  unlawful  sports  of 
theirs,  wherein  we  are  not  now  so  much  concerned,  there 
being  none  of  them  remaining  among  us  ;  but  besides  that, 
there  is  meant  all  excess,  either  in  diet,  or  sports,  or  apparel, 
when  we  keep  not  those  due  measures,  which  either  by  the 
general  rules  of  sobriety,  or  the  particular  circumstances  of 
our  qualities  and  callings,  we  are  bound  to.  Next,  by  the 
wicked  world,  we  may  understand,  first,  the  wealth  and 
greatness  of  the  world,  which  though  we  do  not  so  totally 
renounce,  that  it  is  unlawful  for  a  Christian  to  be  either  rich 
or  great,  yet  we  thus  far  promise  to  forsake  them,  that  we 
will  not  set  our  hearts  upon  them,  nor  either  get  or  keep 
them  by  the  least  unlawful  means.  Secondly,  by  the  wick- 
ed world,  we  may  understand,  the  companies  and  customs 
of  the  world,  which,  so  far  as  they  are  wicked,  we  here 
renounce  ;  that  is,  we  promise  never  to  be  drawn  by  company 
to  the  commission  of  a  sin,  but  rather  to  forsake  the  most 
delightful  company  than  to  be  ensnared  by  it :  nor  yet  by 
custom ;  but  rather  venture  the  shame  of  being  thought  sin- 
gular, ridiculous  persons,  walk  as  it  were  in  a  path  by  our- 
selves, than  put  ourselves  into  that  broad  way  that  leads  to 
destruction,  by  giving  ourselves  over  to  any  sinful  custom 

7 


74  THE  VOW  OF  BAPTISM.  ^SUNDAY  II. 

how  common  soever  it  be  grown.  If  this  part  of  our  Vow 
were  but  thoroughly  considered,  it  would  arm  us  against 
most  of  the  temptations  the  world  offers,  company  and  cus- 
tom being  the  two  special  instruments  by  which  it  works 
on  us. 

36.  A  third  thing  we  renounce,  is  all  the  sinful  lusts  of 
the  flesh ;  where  the  flesh  is  to  be  understood  in  that  sense 
wherein  the  Scripture  often  uses  it,  for  the  fountain  of  all 
disordered  affections.  For  though  those  unclean  desires 
which  we  ordinarily  call  the  lusts  of  the  flesh  are  here 
meant,  yet  they  are  not  the  only  things  here  contained,  there 
being  divers  other  things  which  the  Scripture  calls  the  works 
of  the  flesh.  I  cannot  better  inform  you  of  them  than  by 
setting  down  the  list  St  Paul  gives  of  them.  Gal.  v  19,  20, 
21,  Now  the  works  of  the  flesh  are  manifest,  which  are 
these,  adultery,  fornication,  imcleanness,  lasciviousness, 
idolatry,  ivitchcraft,  hatred,  variance,  emulations,  wrath, 
strife,  seditions,  heresies,  envyings,  murders,  drunkenness, 
revellings,  and  such  like.  This  with  those  other  descrip- 
tions, you  will  find  scattered  in  several  places  of  Scripture, 
will  show  you  there  are  many  things  contained  in  this  part 
of  your  Vow,  the  forsaking  all  the  sinful  lusts  of  the  flesh. 

37.  The  second  thing  our  Godfathers  and  Godmothers 
promised  for  us,  was,  that  loe  should  believe  all  the  Articles 
of  the  Christian  Faith.  These  we  have  summed  up  to- 
gether in  that  which  we  call  the  Apostles'  Creed,  which 
since  we  promise  to  believe,  we  are  supposed  also  to  promise 
to  learn  them,  and  that  not  only  the  words,  but  likewise  the 
plain  sense  of  them ;  for  who  can  believe  what  he  either 
never  heard  of,  or  knows  not  any  thing  of  the  meaning  of  it  ? 
Now  by  this  believing  is  meant  not  only  the  consenting  to 
the  truth  of  them,  but  also  the  living  like  them  that  do  be- 
lieve :  as,  for  example,  our  believing  that  God  created  us 
should  make  us  live  in  that  subjection  and  obedience  to  him, 
which  becomes  creatures  to  their  Creator  ;  the  believing 
that  Christ  redeemed  us  should  make  us  yield  up  ourselves 
to  him  as  his  purchase,  to  be  disposed  wholly  by  him,  and 
employed  only  in  his  service ;  the  believing  a  judgment  to 
come  should  give  us  care  so  to  walk  that  we  may  not  be 
condemned  in  it ;  and  our  believing  the  life  everlasting  should 
make  us  dihgent  so  to  employ  our  short  moment  of  time 
here,  that  our  everlasting  life  may  be  a  life  of  joy,  not  of 
misery  to  us.     In  this  manner  from  all  the  articles  of  the 


SUNDAY  II.]  THE  VOW  OF  BAPTISM.  75 

Creed,  we  are  to  draw  motives  to  confirm  us  in  all  Christian 
practice,  to  which  end  it  is  that  our  learning  and  believing 
of  them  tends,  and  therefore  without  it  we  are  very  far  from 
making  good  this  part  of  our  Vow,  the  believing  all  the 
Articles  of  the  Christian  Faith. 

38.  The  last  part  of  our  Vow  is,  that  we  should  keep 
GocVs  holy  ivill  and  CoimnandmentSy  and  lualk  in  the  same 
all  the  days  of  our  lives.  Where  by  our  keeping  God's 
holy  loill  and  Commandments,  is  meant  our  doing  of  all 
those  things  which  he  hath  made  known  to  us  to  be  his  will 
we  should  perform ;  wherein  he  hath  given  us  his  holy 
Word  to  instruct  us,  and  teach  us,  what  it  is  that  he  requires 
of  us ;  and  now  he  expects  that  we  should  faithfully  do  it 
without  favouring  ourselves  in  the  breach  of  any  one  of  his 
commands.  And  then  in  this  entire  obedience  we  must  walk 
all  the  days  of  our  lives:  that  is,  we  must  go  on  in  a  con- 
stant course  of  obeying  God;  not  only  fetch  some  steps 
in  his  way,  but  walk  in  them ;  and  that  not  for  some  part 
of  our  time,  but  all  the  days  of  our  lives,  never  turn  out 
of  them,  but  go  on  constantly  in  them,  as  long  as  we  live  in 
this  world. 

39.  Having  now  thus  briefly  explained  to  you  this  Vow 
made  at  your  Baptism,  all  I  shall  add  con- 

cernmff  it,  is  only  to  remember  you  how 
nearly  you  are  concerned  in  the  keepinor 

J.          O      "VOW  C\'\?  "R  A  V 

it:  and   that  first,  in   respect  of  justice; 
secondly,  in  respect  of  advantage  and  bene-  tism. 

fit.  That  you  are  in  justice  bound  to  it,  I  need  say  no  more 
but  that  it  is  a  promise,  and  you  know  justice  requires  of 
every  man  the  keeping  of  hi§  promise.  But  then  this  is  of 
all  other  promises  the  most  solemn  and  binding,  for  it  is  a 
Vow,  that  is,  a  promise  made  to  God  ;  and,  therefore,  we 
are  not  only  unjust,  but  foresworn,  whenever  we  break  any 
part  of  it. 

40.  But  secondly,  we  are  highly  concerned  to  keep  it,  in 
respect  of  our  own  benefit.  I  told  you  before,  that  Baptism 
entered  us  into  a  Covenant  with  God ;  now  a  Covenant  is 
made  up  of  two  parts,  that  is,  something  promised  by  the 
one  party,  and  something  by  the  other  of  the  parties  that 
make  the  Covenant.  And  if  one  of  them  break  his  part  of 
the  Covenant,  that  is,  perform  not  what  he  hath  agreed  to, 
he  can  in  no  reason  look  that  the  other  should  make  good 
his.     And  so  it  is  here,  God  doth  indeed  promise   those 


76  THE  VOW  OF  BAPTISM.  [sUNDAY  II. 

benefits  before  mentioned,  and  that  is  his  part  of  the  Cove- 
nant. But  then  we  also  undertake  to  perform  the  several 
things  contained  in  this  Vow  of  Baptism,  and  that  is  our  part 
of  it;  and  unless  we  do  indeed  perform  them,  God  is  not 
tied  to  make  good  his,  and  so  we  forfeit  all  those  precious 
benefits  and  advantages,  we  are  left  in  that  natural  and  mise- 
rable estate  of  ours,  children  of  ivrath,  enemies  to  God^ 
and  heirs  of  eternal  damnation.  And  now  what  can  be 
the  pleasure  that  any  or  all  sins  can  afibrd  us,  that  can  make 
us  the  least  degree  of  recompense  for  such  a  loss,  the  loss 
of  God's  favour  and  grace  here,  and  the  loss  of  our  own 
souls  hereafter  ?  For  as  our  Saviour  saith,  Mark  viii.  36, 
What  shall  it  profit  a  man  if  he  gain  the  whole  ivorld  and 
lose  his  own  soul?  Yet  this  mad  bargain  we  make  when- 
ever we  break  any  part  of  this  our  Vow  of  Baptism.  It, 
therefore,  most  nearly  concerns  us  to  consider  sadly  of  it, 
to  remember  that  every  sin  we  commit  is  a  direct  breach  of 
this  our  Vow  ;  and,  therefore,  when  thou  art  tempted  to  any 
sin,  seem  it  never  so  lightly,  say  not  of  it  as  Lot  did  of 
Zoar,  Gen.  xix.  20,  Is  it  not  a  little  one  ?  But  consider 
that  whatever  it  is,  that  thou  hast  in  thy  Baptism  vowed 
against  it ;  and  then,  be  it  never  so  little,  it  draws  a  great  one 
at  the  heels  of  it,  no  less  than  that  of  being  foresworn,  which 
whoever  commits,  God  hath  in  the  third  Commandment 
pronounced.  He  will  not  hold  hitn  guiltless.  And  that  we 
may  the  better  keep  this  Vow,  it  will  be  very  useful  often  to 
repeat  to  ourselves  the  several  branches  of  it,  that  so  we 
may  still  have  it  ready  in  our  minds  to  set  against  all  tempta- 
tions ;  and  surely  it  is  so  excellent  a  weapon,  that  if  we  do 
not  either  cast  it  aside,  or  use  it  very  negligently,  it  will 
enable  us,  by  God's  help,  to  put  to  flight  our  spiritual  adver- 
sary. And  this  is  that  reverence  we  are  to  pay  to  this  first 
Sacrament,  that  of  Baptism. 


SUNDAY  III. 

Of  the  Sagrament  of  the  Lord's  Supper.  Of  Preparation  before,  as  Ex- 
amination; Of  Repentance,  Faith,  Obedience,  of  Duties  to  be  done  at 
the  Receiving  and  afterwards,  &c. 

Now  follows  the  reverence  due  to  the  Sacrament  of  the 
Lord's  Supper  ;  and  in  this  I  must  follow  my  first  division, 
and  set  down,  first,  what  is  to  be  done  , 

before  ;  secondly,  at ;  and,  thirdly,  after  the 
time  of  receiving ;  for  in  this  Sacrament  we 
cannot  be  excused  from  any  one  of  these,  though  in  the 
former  we  are. 

2.  And  first,  for  that  which  is  to  be  done  before,  St.  Paul 
tells  us,  it  is  Examination,  1   Cor.  xi.  28, 

T>     .    1  I  •  T  II?  J  THINGS    TO    BE 

But  let  a  man  examine  htmselj,  and  so 

let  him  eat  of  that  bread  and  drink  of  that    ^^^^  before 

T)    i    1     r  T  J   4      *!,  .•  RECEIVING. 

cup.     But  before  I  proceed  to  the  particu- 
lars of  this  Examination,  I  must  in  the  general  tell  you,  that 
the  special  business  we  have  to  do  in  this 

c^  ^      •       ^  .A  ^u    4      EXAMINATION. 

Sacrament,  is  to  repeat  and  renew  that 
Covenant  we  made  with  God  in  our  Baptism,  which  we 
having  many  ways  grievously  broken,  it  pleases  God,  in 
his  great  mercy,  to  suffer  us  to  come  to  the  renewing  of  it 
in  this  Sacrament,  which,  if  we  do  in  sincerity  of  heart,  he 
hath  promised  to  accept  us,  and  give  us  all  those  benefits 
in  this,  which  he  was  ready  to  bestow  in  the  other  Sacra- 
ment, if  we  had  not  by  our  own  fault  forfeited  them.  Since 
then,  the  renewing  of  our  Covenant  is  our  business  at  this 
time,  it  follows  that  these  three  things  are  necessary  towards 
it :  first,  that  we  understand  what  the  Covenant  is ;  secondly, 
that  we  consider  what  our  breaches  of  it  have  been ;  and 
thirdly,  that  we  resolve  upon  a  strict  observance  of  it,  for 
the  rest  of  our  life.  And  the  trying  ourselves  in  every  one 
of  these  particulars,  is  that  examination  which  is  required 
of  us  before  we  come  to  this  Sacrament. 

3.  And  first,  we  are  to  examine  whether  we  understand 
what  this  Covenant  is  :  this  is  exceeding  necessary,  as  being 
the  foundation  of  both  the  other ;  for  it  is  neither  possible 
to  discover  our  past  sins,  nor  to  settle  purposes  against  them 
for  the  future,  without  it.     Let  this  therefore,  be  your  first 

7*  77 


78  OF  THE  lord's  SUPPER.  [sUNDAY  III. 

business :  Try  whether  you  rig-htly  understand  what  that 
Covenant  is,  which  you  entered  into  at  your  Baptism,  what 
be  the  Mercies  promised  on  God's  part,  and  the  Duties  on 
yours.  And,  because  the  Covenant  made  with  each  of  us 
in  Baptism  is  only  the  applying  to  our  particulars  the  Cove- 
nant made  by  God  in  Christ  with  all  mankind  m  general, 
you  are  to  consider  whether  you  understand  that ;  if  you  do 
not,  you  must  immediately  seek  for  instruction  in  it.  And 
till  we  have  means  of  gaining  better,  look  over  what  is  briefly 
said  in  the  instance  to  this  Treatise,  concerning  the  Second 
Covenant,  which  is  the  foundation  of  that  Covenant  which 
God  makes  with  us  in  our  Baptism.  And  because  you  will 
there  find,  that  obedience  to  all  God's  commands  is  the  con- 
dition required  of  us,  and  is  also  that  which  we  expressly 
vow  in  our  Baptism,  it  is  necessary  you  should  likewise 
know  what  those  commands  of  God  are.  Therefore,  if  you 
find  you  are  ignorant  of  them,  never  be  at  rest  till  you  have 
got  yourself  instructed  in  them,  and  have  gained  such  a 
measure  of  knowledge  as  may  direct  you  to  do  that  Whole 
Duty  of  Man  which  God  requires.  And  the  giving  thee 
this  instruction  is  the  only  aim  of  this  Book,  which,  the 
more  ignorant  thou  art,  the  more  earnestly  I  shall  intreat 
thee  diligently  to  read.  And  if  thou  hast  hitherto  approached 
to  this  Holy  Sacrament  in  utter  ignorance  of  these  necessary 
things,  bewail  thy  sin  in  so  doing,  but  presume  not  to  come 
again,  till  thou  hast,  by  gaining  this  necessary  knowledge, 
fitted  thyself  for  it,  which  thou  must  hasten  to  do.  For 
though  no  man  must  come  to  the  Sacrament  in  such  igno- 
rance, yet  if  he  wilfully  continue  in  it,  that  will  be  no  excuse 
to  him  for  keeping  from  this  Holy  Table. 

4.  The  second  part  of  our  examination  is  concerning  our 
breaches  of  this  Covenant ;  and  here  thou  wilt  find  the  use 
of  that  knowledge  I  spake  of.     For  there  is  no  way  of  dis- 
covering what  our  sins  have  been,  but  by 
trying  our  actions  by  that  which  should  be 
the  rule  of  them,  the  Law  of  God.     When,  therefore,  thou 
settest  to  this  part  of  examination,  remember  wtiat  are  the 
several  branches   of   thv  duty,    and  then 

SEVERAL  SORTS.        .    ^,  i,        .  •  '  r      ^        -u 

ask  thy  own  heart  in  every  particular,  how 
thou  hast  performed  it.  And  content  not  thyself  with  know- 
ing in  general,  that  thou  hast  broken  God's  law,  but  do  thy 
utmost  to  discover  in  what  particulars  thou  hast  done  so. 
Recall,  as  well  as   thou  canst,  all  the  passages  of  thy  life, 


SUNDAY  III.]  OF  THE  LORD's  SUPPER.  79 

and  in  each  of  them  consider  what  part  of  that  duty  hath 
been  transgressed  by  it.  And  that  not  only  in  the  grosser 
act,  but  in  word  also ;  nay,  even  in  thy  most  secret  thoughts  : 
for  though  man's  law  reaches  not  to  them,  yet  God's  doth ; 
so  that  whatever  he  forbids  in  the  act,  he  forbids  likewise  in 
the  thoughts  and  desires,  and  sees  them  as  clearly  as  our 
most  public  acts.  This  particular  search  is  exceeding  neces- 
sary :  for  there  is  no  promise  of  forgiveness  of  any  sin  but 
only  to  him  that  confesseth  and  forsaketh  it.  Now  to  both 
these  it  is  necessary  that  we  have  a  direct  and  particular 
knowledge  of  our  sins.  For  how  can  he  either  confess  his 
sin,  that  knows  not  his  guilt  of  it  ?  or  how  can  he  resolve  to 
forsake  it,  that  discerns  not  himself  to  have  formerly  cleaved 
to  it  ?  Therefore,  we  may  surely  conclude,  that  this  exami- 
nation is  not  only  useful,  but  necessary  towards  a  full  and 
complete  repentance ;  for  he  that  does  not  take  this  particular 
view  of  his  sins,  will  be  likely  to  repent  but  by  halves,  which 
will  never  avail  him  towards  his  pardon;  nothing  but  an 
entire  forsaking  of  every  evil  way  being  sufficient  for  that. 
But  surely  of  all  other  times  it  concerns  us,  that  when  we 
come  to  the  Sacrament  our  repentance  be  full  and  complete ; 
and,  therefore,  this  strict  search  of  our  own  hearts  is  then 
especially  necessary.  For,  although  it  be  true,  that  it  is  not 
possible  by  all  our  diligence  to  discover  or  remember  every 
sin  of  our  whole  lives,  and,  though  it  be  also  true,  that  what 
is  so  unavoidably  hid  from  us,  may  be  forgiven  without  any 
more  particular  confession  than  that  of  David,  Psalm  xix. 
12,  Cleanse  thou  me  from  my  secret  faults:  yet  this  will 
be  no  plea  for  us,  if  they  come  to  be  secret  only,  because  we 
are  negligent  in  searching.  Therefore  take  heed  of  deceiving 
thyself  in  this  weighty  business,  but  search  thy  soul  to  the 
bottom,  without  which  it  is  impossible  that  the  wounds 
thereof  should  ever  be  thoroughly  cured. 

5.  And  as  you  are  to  inquire  thus  narrowly  concerning 
the  several  sorts  of  sins,  so  also  must  you  concerning  the 
degrees  of  them,  for  there  are  divers  circumstances  which 
increase  and  heighten  the  sin.  Of  this  sort  there  are  many; 
as  first,  when  w^e  sin  against  knowledge ;  that  is,  when  we 
certainly  know  such  a  thing  to  be  a  sin,  yet  for  the  present 
pleasure  or  profit  (or  whatever  other  motive)  adventure  on  it. 
This  is  by  Christ  himself  adjudged  to  be  a  great  heightening 
of  the  sin.  He  that  knows  his  Master'* s  will  and  doth  it 
not,  shall  be  beaten  with  many  stripes,  Luke  xii.  47.     Se- 


'8®  OF  THE  lord's  supper.         [sunday  III. 

condly,  when  we  sin  with  deUberation ;  that  is,  when  we 
do  not  fall  into  it  of  a  sudden,  ere  we  are  aware,  but  have 
time  to  consider  of  it,  this  is  another  degree  of  the  sin.  But 
thirdly,  a  yet  higher  is,  when  we  do  it  against  the  resistances 
and  checks  of  our  own  conscience,  when  that  at  the  time 
tells  us,  this  thing  thou  oughtest  not  to  do :  nay,  lays 
before  us  the  danger  as  well  as  the  sin  of  it,  yet  in  spite  of 
these  admonitions  of  conscience,  we  go  on  and  commit  the 
sin ;  this  is  a  huge  increase  of  it,  such  as  will  raise  the  least 
sin  into  a  most  high  provocation.  For  it  is  plain,  a  sin  thus 
committed  must  be  a  wilful  one,  and  then,  be  the  matter  of 
it  never  so  light,  it  is  most  heinous  in  God's  eyes.  Nay, 
this  is  a  circumstance  of  such  force,  that  it  may  make  an 
indifferent  action,  that  is  in  itself  no  sin,  become  one.  For 
though  my  conscience  should  err  in  telling  me  such  a  thing 
were  unlawful,  yet  so  long  as  I  were  so  persuaded,  it  were 
sin  for  me  to  do  that  thing ;  for  in  that  case,  my  will  consists 
to  the  doing  a  thing  which  I  believe  to  be  displeasing  to  God, 
and  God  (who  judges  us  by  our  wills,  not  understandings,) 
imputes  it  to  me  as  a  sin,  as  well  as  if  the  thing  were  in  itself 
unlawful.  And,  therefore,  surely  we  may  conclude,  that  any 
thing  which  is  in  itself  sinful  is  made  much  more  so  by 
being  committed  against  the  checks  of  conscience.  A  fourth 
aggravation  of  a  sin  is  when  it  hath  been  often  repeated,  for 
then  there  is  not  only  the  guilt  of  so  many  more  acts,  but 
every  act  grows  also  so  much  worse,  and  more  inexcusable. 
We  always  judge  thus  in  faults  committed  against  ourselves : 
we  can  forgive  a  single  injury  more  easily  than  the  same 
when  it  hath  been  repeated,  and  the  oftener  it  hath  been  so 
repeated,  the  more  heinous  we  account  it.  And  so  surely  it 
is  in  faults  against  God  also.  Fifthly,  the  sins  which  have 
been  committed  after  vows  and  resolutions  of  amendment 
are  yet  more  grievous  ;  for  that  contains  also  the  breaking  of 
those  promises.  Somewhat  of  this  there  is  in  every  wilful 
sin,  because  every  such  is  a  breach  of  that  vow  we  make  at 
Baptism.  But  besides  that,  we  have  since  bound  ourselves 
by  new  vows,  if  at  no  other  time,  yet  surely  at  our  coming 
to  the  Lord's  Supper,  that  being  (as  was  formerly  said)  pur- 
posely to  repeat  our  vows  of  Baptism.  And  the  more  of 
these  vows  we  have  made,  so  much  the  greater  is  our  guilt, 
if  we  fall  back  to  any  sin  we  then  renounced.  This  is  a 
thing  very  well  worth  weighing ;  and,  therefore,  examine 
thyself  particularly  at  thy  approach  to  the  Sacrament  con- 


SUNDAY  III.]  OF  THE  LORD's  SUPPER.  81 

cerning  thy  breaches  of  former  vows  made  at  the  Holy 
Table.  And  if  upon  any  other  occasion,  as  sickness,  trouble 
of  mind,  or  the  like,  thou  hast  at  any  time  made  any  other, 
call  thyself  to  a  strict  account  how  thou  hast  performed  them 
also,  and  remember,  that  every  sin  committed  against  such 
vows  is,  besides  its  own  natural  guilt,  a  Perjury  likewise. 
Sixthly,  a  yet  higher  step  is,  when  a  sin  hath  been  so  often 
committed,  that  we  are  come  to  a  custom  and  habit  of  it : 
and  that  is  indeed  a  high  degree. 

6.  Yet  even  of  Habits  some  are  worse  than  others  ;-  as 
first,  if  it  be  so  confirmed  that  we  are  come  to  a  hardness  of 
heart,  have  no  sense  at  all  of  the  sin :  or,  secondly,  if  we  go 
on  in  it  against  any  extraordinary  means  used  by  God  to 
reform  us,  such  as  sickness,  or  any  other  afiliction  which 
seems  to  be  sent  on  purpose  for  our  reclaiming.  Or,  thirdly, 
if  all  reproofs  and  exhortations  either  of  ministers  or  private 
friends  work  not  on  us,  but  either  make  us  angry  at  our 
reprovers,  or  set  us  on  defending  the  sin.  Or,  lastly,  if  this 
sinful  habit  be  so  strong  in  us  as  to  give  us  a  love  to  the  sin, 
not  only  in  ourselves  but  in  others  :  if,  as  the  Apostle  saith, 
Rom.  i.  32,  We  do  not  only  do  the  things,  but  take  pleasure 
in  them  that  do  them,  and  therefore,  entice  and  draw  as 
many  as  we  can  into  the  same  sins  with  us  :  then  it  is  risen 
to  the  highest  step  of  wickedness,  and  is  to  be  looked  on  as 
the  utmost  degree  both  of  sin  and  danger.  Thus  you  see 
hoAV  you  are  to  examine  yourselves  concerning  your  sins,  in 
each  of  which  you  are  to  consider  how  many  of  these 
heightening  circumstances  there  have  been,  that  so  you  may 
aright  measure  the  heinousness  of  them. 

7.  Now  the  end  of  this  examination  is,  to  bring  you  to 
such  a  sio^ht  of  your  sins,  as  may  truly 

u        V.T  1  ^u^         c  HUMILIATION. 

humble  you,  make  you  sensible  oi  your 
own  danger,  that  have  provoked  so  great  a  Majesty,  who  is 
able  so  sadly  to  revenge  himself  upon  you.  And  that  will 
surely  even  to  the  most  carnal  heart  appear  a  reasonable 
ground  of  sorrow.  But  that  is  not  all ;  it  must  likewise 
bring  you  to  a  sense  and  abhorrence  of  your  baseness  and 
ingratitude,  that  have  thus  offended  so  good  and  gracious  a 
God,  that  have  made  such  unworthy  and  unkind  returns  to 
those  tender  and  rich  mercies  of  his.  And  this  consideration 
especially  must  melt  your  hearts  into  a  deep  sorrow  and 
contrition,  the  degree  whereof  must  be  in  some  measure 
answerable  to  the  degree  of  your  sins.      And  the  greater  it 


88  OF  THE  lord's  supper.  [SUNDAY  III, 

is,  provided  it  be  not  such  as  shuts  up  the  hope  of  God's 
mercy,  the  more  acceptable  it  is  to  God,  who  hath  promised 
not  to  despise  a  broken  and  contrite  heart,  Psalm  U.  17. 
And  the  more  Hkely  it  will  be  also  to  bring  us  to  amendment ; 
for  if  we  have  once  felt  what  the  smart  of  a  wounded  Spirit 
is,  we  shall  have  the  less  mind  to  venture  upon  sin  again. 

8.  For  when  we  are  tempted  with  any  of  the  short  plea- 
sures of  sin,  we  may  then  out  of  our  own  experience  set 
against  them  the  sharp  pains  and  terrors  of  an  accusing 
conscience,  which  will  to  any  that  hath  felt  them  be  able 
infinitely  to  outweigh  them.  Endeavour  therefore  to  bring 
yourselves  to  this  melting  temper,  to  this  deep  unfeigned 
sorrow,  and  that  not  only  for  the  danger  you  have  brought 
upon  yourself;  for  though  that  be  a  consideration  which 
may  and  ought  to  work  sadness  in  us,  yet  where  that  alone 
is  the  motive  of  our  sorrow,  it  is  not  that  sorrow  which  will 
avail  us  for  pardon  ;  and  the  reason  of  it  is  clear,  for  that 
sorrow  proceeds  only  from  the  love  of  ourselves,  we  are 
sorry  because  we  are  like  to  smart.  But  the  sorrow  of  a  true 
penitent  must  be  joined  also  with  the  love  of  God,  and  that 
will  make  us  erieve  for  having  offended 

CONTRITION.        1,-         ^1,  1.     ^r,^  ^1 

him,  though  there  were  no  punishment  to 
fall  upon  ourselves.  The  way  then  to  stir  up  this  sorrow  in 
us,  is  first,  to  stir  up  our  love  of  God,  by  repeating  to  ourselves 
the  many  gracious  acts  of  his  mercy  towards  us,  particularly 
that  of  his  sparing  us,  and  not  cutting  us  off  in  our  sins. 
Consider  with  thyself  how  many  and  how  great  provocations 
thou  hast  offered  him,  perhaps  in  a  continued  course  of  many 
years  wilful  disobedience,  for  which  thou  mightest  with 
perfect  justice  have  been  ere  this  sent  quick  into  hell.  Nay, 
possibly  thou  hast  before  thee  many  examples  of  less  sinners 
than  thou  art,  who  have  been  suddenly  snatched  away  in  the 
midst  of  their  sins.  And  what  cause  canst  thou  give,  why 
thou  hast  thus  long  escaped,  but  only  because  his  eye  hath 
spared  thee  ?  And  what  cause  of  that  sparing,  but  his  tender 
compassions  towards  thee,  his  unwillingness  that  thou  should- 
est  perish  ?  This  consideration,  if  it  be  pressed  home  upon 
thy  soul,  cannot  choose  (if  thy  heart  be  not  as  hard  as  the 
nether  millstone)  but  awake  somewhat  of  love  in  thee  towards 
this  gracious,  this  long-suffering  God,  and  that  love  will 
certainly  make  it  appear  to  thee,  that  it  is  an  evil  thing  and 
bitter,  that  thou  hast  forsaken  tlie  Lord,  Jer.  ii.  19.  That 
thou  hast  made  such  wretched  requitals  of  so  great  mercy ; 


SUNDAY  III.]  OF  THE  LORD's  SUPPER.  83 

it  will  make  thee  both  ashamed  and  angry  at  thyself  that 
thou  hast  been  such  an  unthankful  creature.  But  if  the  con- 
sideration of  this  one  sort  of  mercy,  God's  forbearance  only, 
be  such  an  engagement  and  help  to  this  godly  sorrow,  what 
will  then  be  the  multitude  of  those  other  mercies  which 
every  man  is  able  to  reckon  up  to  himself?  And  therefore 
let  every  man  be  as  particular  in  it  as  he  can,  call  to  mind 
as  many  of  them  as  he  is  able,  that  so  he  may  attain  to  the 
greater  degree  of  true  contrition. 

9.  And  to  all  these  endeavours  must  be  added  earnest 
prayers  to  God,  that  he  by  his  holy  Spirit  would  show  you 
your  sins,  and  soften  your  hearts,  that  yoxi  may  thoroughly 
l3ewail  and  lament  them. 

10.  To  this  must  be  joined  an  humble  confession  of  sins 
to  God,  and  that  not  only  in  general,  but 

1  .  ,.      T  n       -^  ^  CONFESSION. 

also  m  particular,  as  far  as  your  memory 
of  them  will  reach,  and  that  with  all  those  heightening  cir- 
cumstances of  them,  which  you  have  by  the  forementioned 
examination  discovered.  Yea,  even  secret  and  forgotten 
sins  must  in  general  be  acknowledged,  for  it  is  certain  there 
are  multitudes  of  such ;  so  that  it  is  necessary  for  every  one 
of  us  to  say  with  David,  Psalm  xix.  12,  Who  can  under- 
stand his  errors  ?  Cleanse  thou  me  from  my  secret  faults. 
When  you  have  thus  confessed  your  sins  with  this  hearty 
sorrow,  and  sincere  hatred  of  them,  you  may  then  (and  not 
before)  be  concluded  to  feel  so  much  of  your  disease,  that 
it  will  be  seasonable  to  apply  the  remedy. 

11  In  the  next  place,  therefore,  you  arc  to  look  on  him 
whom  God  hath  set  forth  to  be  the  mo- 
pitiationfor  our  sins,  Rom.  iii.  25.  JEven 
Jesus  Christ,  that  Lamb  of  God,  which  taheth  away  the 
sins  of  the  world,  John  i.  29.  And  earnestly  beg  of  God, 
that  by  his  most  precious  blood  your  sins  may  be  washed 
away  :  and  that  God  would  for  his  sake  be  reconciled  to  you. 
And  this  you  are  to  believe  will  surely  be  done,  if  you  do 
for  the  rest  of  your  time  forsake  your  sins,  and  give  your- 
selves up  sincerely  to  obey  God  in  all  his  commands.  But 
without  that,  it  is  vain  to  hope  any  benefit  from  Christ,  or 
his  sufferings.  And  therefore  the  next  part  of  your  prepara- 
tion must  be  the  setting  those  resolutions  of  obedience,  which 
I  told  you  was  the  third  thing  you  are  to  examine  yourselves 
of  before  you  approach  to  the  holy  Sacrament. 


84  OF  THE  lord's  SUPPER.       [sUNDAY  III. 

12.  Concerning  the  particulars  of  this  Resolution,  I  need 

say  no  more,  but  that  it  must  answer  every 

RESOLUTIONS  OF     ^^^^    ^^^   ^^^^^^^^    ^^  ^^^  ^^^^  .    ^^^^    -^^  ^^ 

OBEDIENCE.  ^^ygj;  j^ot  Only  in  general  resolve  that  we 
will  observe  God's  Commandments,  but  we  must  resolve  it 
for  every  Commandment  by  itself;  and  especially  where  we 
have  found  ourselves  most  to  have  failed  heretofore,  there 
especially  to  renew  our  resolutions.  And  herein  it  nearly 
concerns  us  to  look  that  these  resolutions  be  sincere  and 
unfeigned,  and  not  only  such  slight  ones  as  people  use  out  of 
custom  to  put  on  at  their  coming  to  the  Sacrament,  which 
they  never  think  of  keeping  afterwards.  For  this  is  a  cer- 
tain truth,  that  whosoever  comes  to  this  holy  Table  without 
an  entire  hatred  of  every  sin,  comes  unworthily  ;  and  it  is  as 
sure,  that  he  that  doth  entirely  hate  all  sin,  will  resolve  to 
forsake  it :  for  you  know  forsaking  naturally  follows  hatred, 
no  man  willingly  abides  with  a  thing  or  person  he  hates. 
And  therefore  he  that  doth  not  so  resolve,  as  that  God  the 
searcher  of  hearts  may  approve  it  as  sincere,  cannot  be  sup- 
posed to  hate  sin,  and  so  cannot  be  a  worthy  receiver  of 
that  holy  Sacrament.  Therefore  try  your  resolutions  tho- 
roughly, that  you  deceive  not  yourselves  in  them  ;  it  is  your 
own  great  danger  if  you  do ;  for  it  is  certain  you  cannot 
deceive  God,  nor  gain  acceptation  from  him  by  any  thing 
which  is  not  perfectly  hearty  and  unfeigned. 

13.  Now  as  you  are  to  resolve  on  this  new  obedience,  so 

you  are  likewise  to  resolve  on  the  means, 

OF  THE  MEANS.       *^  i  •   i  •    ,  •      ,1  n 

which  may  assist  you  m  the  pertormance 
of  it.  And  therefore  consider  in  every  duty  what  are  the 
means  that  may  help  you  in  it,  and  resolve  to  make  use  of 
tliem,  how  uneasy  soever  they  be  to  your  flesh ;  so  on  the 
other  side  consider  what  things  they  are,  that  are  likely  to 
lead  you  to  sin,  and  resolve  to  shun  and  avoid  them :  this 
you  are  to  do  in  respect  of  all  sins  whatever,  but  especially 
in  those  whereof  you  have  formerly  been  guilty.  For  there 
it  will  not  be  hard  for  you  to  find  by  what  steps  and  degrees 
you  were  drawn  into  it,  what  company,  what  occasion  it 
was  that  ensnared  you,  as  also  to  what  sort  of  temptations 
you  are  aptest  to  yield.  And  therefore  you  must  particu- 
larly fence  yourself  against  the  sin,  by  avoiding  those  occa- 
sions of  it. 

14.  But  it  is  not  enough  that  you  resolve  you  will  do  all 
this  hereafter,  but  you  must  instantly  set  to  it,  and  begin  the 


SUNDAY  III.]  OF  THE  LORd's  SUPPER.  85 

course  by  doing  at  the  present  whatsoever  you  have  oppor- 
tunity of  doing.  And  there  are  several  things,  which  you 
may,  nay,  must  do  at  the  present,  before  you  come  to  the 
Sacrament. 

15.  As  first  you  must  cast  off  every  sin,  not  bring  any 
one  unmortified  lust  with  you  to  that  Table  ; 

r      •.  •  .  1,  X  X  ^  ^i,  PRESENT  RE- 

for  It  IS  not  enough  to  purpose  to  cast  them 
off  afterwards,  but  you  must  then  actually 
do  it  by  withdrawing  all  degrees  of  love 
and  affection  from  them  ;  you  must  then  give  a  bill  of  divorce 
to  all  your  old  beloved  sins,  or  else  you  are  in  no  way  fit  to 
be  married  to  Christ.  The  reason  of  this  is  clear ;  for  this 
Sacrament  is  our  spiritual  nourishment ;  now  before  we  can 
receive  spiritual  nourishment  we  must  have  spiritual  life, 
(for  no  man  gives  food  to  a  dead  person.)  But  whosoever 
continues  not  only  in  the  act,  but  in  the  love  of  any  one 
known  sin,  hath  no  spiritual  life,  but  is,  in  God's  account, 
no  better  than  a  dead  carcass,  and  therefore  cannot  receive 
that  spiritual  food.  It  is  true,  he  may  eat  the  bread  and 
drink  the  wine,  but  he  receives  not  Christ,  but  instead  of 
him,  that  which  is  most  dreadful ;  the  Apostle  will  tell  you 
what,  1  Cor.  xi.  29,  He  eats  and  drinks  his  own  damnation. 
Therefore  you  see  how  great  a  necessity  lies  on  you  thus 
actually  to  put  off"  every  sin,  before  you  come  to  this  Table. 

16.  And  the  same  necessity  lies  on  you  for  a  second  thing 
to  be  done   at   this  time,  and  that  is,  the 

,     .  '        ,  1  A        EMBRACING 

puttmg  your  soul  mto  a  heavenly  and 
Christian  temper ;  by  possessing  it  with  all 
those  graces  which  may  render  it  acceptable  in  the  eyes  of 
God.  For  when  you  have  turned  out  Satan  and  his  accursed 
train,  you  must  not  let  your  soul  lie  empty ;  if  you  do, 
Christ  tells  you,  Luke  xi.  26,  He  will  quickly  return  again^ 
and  your  last  estate  shall  be  worse  than  your  first.  But 
you  must  by  earnest  prayer  invite  into  it  the  holy  Spirit  with 
his  Graces,  or,  if  they  be  in  some  degree  there  already,  you 
must  pray  that  he  will  yet  more  fully  possess  it,  and  you 
must  quicken  and  stir  them  up. 

17.  As  for  example,  you  must  quicken  your  Humility, 
by  considering  your  many  and  great  sins  : 

,  17   •*!,     u  r*   ^-  ^    A^  QUICKENING  OF 

your  i*aith,  by  meditatmg  on  God  s  pro- 
mises to  all  penitent  sinners  :  your  love  to 
God,  by  considering  his  mercies,  especially  those  remem- 
bered in  the  Sacrament,  his  giving   Christ  to  die  for  us; 

8 


86  OF  THE  lord's  SUPPER.  [sUNDAY  HI. 

and  your  love  to  your  neighbor,  nay,  to  your  enemies,  by 
considering  that  great  example  of  his  suffering  for  us  that 
were  enemies  to  him.  And  it  is  most  particularly  required 
of  us  when  we  come  to  this  Table,  that  we  copy  out  this 
pattern  of  his,  in  a  perfect  forgiveness  of  all  that  have  of- 
fended us ;  and  not  only  forgiveness  but  such  a  kindness 
also,  as  will  express  itself  in  all  offices  of  love  and  friend- 
ship to  them. 

18.  And  if  you  have  formerly  so  quite  forgot  that  blessed 

example  of  his,  as  to  do  the  direct  con- 
trary ;  if  you  have  done  any  unkindness  or 
injury  to  any  person,  then  you  are  to  seek  forgiveness  from 
him :  and  to  that  end,  first  acknowledge  your  fault,  and 
secondly,  restore  to  him,  to  the  utmost  of  your  power,  what- 
soever you  have  deprived  him  of,  either  in  goods  or  credit. 
This  reconciliation  with  our  brethren  is  absolutely  necessary 
towards  the  making  any  of  our  services  acceptable  with  God, 
as  appears  by  that  precept  of  Christ,  Mat.  v.  23,  24,  If 
thou  bring  thy  gift  to  the  altar,  and  there  rememberest 
that  thy  brother  hath  aught  against  thee,  leave  there  thy 
gift  before  the  altar,  and  go  thy  ivay,  first  be  reconciled  to 
thy  brother,  and  then  come  and  offer  thy  gift.  Where  you 
see,  that  though  the  gift  be  already  at  the  altar,  it  must  rather 
be  left  there  unoffered,  than  be  offered  by  a  man  that  is  not 
at  perfect  peace  with  his  neighbour.  And  if  this  charity  be 
so  necessary  in  all  our  services,  much  more  in  this,  where, 
by  a  joint  partaking  in  the  same  holy  mysteries,  we  signify 
our  being  united  and  knit  not  only  to  Christ  our  head,  but 
also  to  each  other,  as  fellow-members.  And,  therefore,  if  we 
come  with  any  malice  in  our  hearts,  we  commit  an  act  of 
the  highest  hypocrisy,  by  making  a  solemn  profession  in  the 
Sacrament,  of  that  charity  and  brotherly  love,  whereof  our 
hearts  are  quite  void. 

19.  Another  most  necessary  grace  at  this  time  is  that  of 

Devotion  ;  for  the  raising  whereof  we  must 

DEVOTION.  „  1  ^-  *  a    1 

allow  ourselves  some  time  to  withdraw 
from  our  worldly  affairs,  and  wholly  to  set  ourselves  to  this 
business  of  preparation ;  one  very  special  part  of  which  pre- 
paration lies  in  raising  up  our  souls  to  a  devout  and  heavenly 
temper.  And  to  that  it  is  most  necessary  that  we  cast  off 
all  thoughts  of  the  world,  for  they  will  be  sure,  as  so  many 
clogs,  to  hinder  our  souls  hi  their  mounting  towards  heaven. 
A  special  exercise  of  this  devotion  is  Prayer,  wherein  we 


SUNDAY  III]  OF  THE  LORd's  SUPrER.  87 

must  be  very  frequent  and  earnest  at  our  coming  to  the  Sa- 
crament, this  being  one  great  instrument  wherein  we  must 
obtain  all  those  other  graces  required  in  our  preparation. 
Therefore,  be  sure  this  be  not  omitted :  for  if  you  use  never 
so  much  endeavour  besides,  and  leave  out  this,  it  is  the  going 
to  work  in  your  own  strength,  without  looking  to  God  for 
his  help,  and  then  it  impossible  you  should  prosper  in  it : 
For  we  are  not  able  of  ourselves  to  think  any  thing  as  of 
ourselves,  but  our  sufficiency  is  of  God,  2  Cor.  iii.  5. — 
Therefore,  be  instant  with  him  so  to  assist  you  with  his 
grace,  that  you  may  come  so  fitted  to  this  Holy  Table,  that 
you  may  be  partakers  of  the  benefits  there  reached  out  to  all 
worthy  receivers. 

20.  These  and  all  other  spiritual  graces  our  souls  must  be 
clothed  with  when  we   come  to  this  feast, 

for  this   is   that  weddinsf-ffarment  without 

,  .    ,  ,  •      Ti       ^       I,  THESE  GRACES. 

which,  whosoever  comes,  is  like  to  have 
the  entertainment  mentioned  in  the  parable  of  him  who 
came  to  the  marriage  without  a  wedding  garment,  Matt. 
xxii.  13,  who  was  cast  into  utter  darkness,  where  is  weep- 
ing and  gnashing  of  teeth  ^  for,  though  it  is  possible,  he 
may  sit  it  out  at  the  present,  and  not  be  snatched  from  the 
table,  yet  St.  Paul  assures  him,  he  drinks  damnation  to  him- 
self, and  how  soon  it  may  fall  on  him  is  uncertain :  but  it  is 
sure  it  will,  if  repentance  prevent  it  not,  and  as  sure,  that 
whenever  it  does  come,  it  will  be  intolerable:  for  who 
among  us  can  dwell  with  everlasting  burnings?  Isaiah 
xxxiii.  14. 

21.  I  shall  add  but  one  thing  more  concerning  the  things 
which  are  to  be  done  before  the  Sacrament, 

A    a    ^    ■  A    •         *\     ^    -c  THE  USEFULNESS 

and  that  is  an  advice,  that  it  any  person 

f  u-  ^c  ^  OF  A  spiritual 

upon  a  serious  view  oi  himseli  cannot  sa- 
tisfy his  own  soul  of  his  sincerity,  and  so 
doubts  whether  he  may  come  to  the  Sacrament,  he  do  not 
rest  wholly  on  his  own  judgment  in  the  case  ;  for  if  he  be  a 
truly  humbled  soul,  it  is  likely  he  may  judge  too  hardly  of 
himself;  if  he  be  not,  it  is  odds,  but  if  he  be  left  to  the 
satisfying  his  own  doubts,  he  will  quickly  bring  himself  to 
pass  too  favourable  a  sentence.  Or  whether  he  be  the  one 
or  the  other,  if  he  comes  to  the  Sacrament  in  that  doubt,  he 
certainly  plunges  himself  into  farther  doubts  and  scruples, 
if  not  into  sin ;  on  the  other  side,  if  he  forbear  because  of 
it,  if  that  fear  be  a  causeless  one,  then  he  groundlessly  ab- 


88  OF  THE  lord's  SUPPER.       [sUNDAY  in. 

sents  himself  from  that  Holy  Ordinance,  and  so  deprives  his 
soul  of  the  benefits  of  it.  Therefore,  in  the  midst  of  so 
many  dangers  which  attend  the  mistake  of  himself,  I  would, 
as  I  said  before,  exhort  him  not  to  trust  to  his  judgment,  but 
to  make  known  his  case  to  some  discreet  and  godly  minister, 
and  rather  be  guided  by  his,  who  will  probably  (if  the  case 
be  duly  and  without  any  disguise  discovered  to  him)  be  bet- 
ter able  to  judge  of  him  than  he  of  himself.  This  is  the 
counsel  the  Church  gives  in  the  Exhortation  before  tlie  Com- 
munion, where  it  is  advised,  that  if  any,  by  other  means 
there  forementioned,  cannot  quiet  his  own  conscience,  but 
require  farther  counsel  and  comfort,  then  let  him  go  to 
some  discreet  and  learned  minister  of  God's  word,  and 
open  his  grief,  that  he  may  receive  such  ghostly  counsel, 
advice,  and  comfort,  that  his  conscience  may  be  relieved, 
&c.  This  is  surely  such  advice  as  should  not  be  neglected, 
neither  at  the  time  of  coming  to  the  Sacrament,  nor  any 
other,  when  we  are  under  any  fear  or  reasons  of  doubt  con- 
cerning the  state  of  our  souls.  And  for  want  of  this,  many 
have  run  into  very  great  mischief,  having  let  the  doubt  fester 
so  long,  that  it  hath  either  plunged  them  into  deep  distresses 
of  conscience,  or,  which  is  worse,  they  have  to  still  that  dis- 
quiet within  them,  betaken  themselves  to  all  sinful  pleasures, 
and  so  quite  cast  off  all  care  of  their  souls. 

22.  But  to  all  this,  it  will  perhaps  be  said,  that  this  cannot 
be  done  without  discoverino^  the  nakedness 
and  blemishes  of  the  soul,  and  there  is 
shame  in  that;  and,  therefore,  men  are  un- 

COVER  OURSELVES         •„•         ,       t      •'         tj    4.  ^      ^i,    ^  t  ^1     ^ 

willmg  to  do  It.  But  to  that  1  answer,  that 
it  is  very  unreasonable  that  should  be  a 
hindrance  ;  for,  first,  I  suppose  you  are  to  choose  only  such 
a  person  as  will  faithfully  keep  any  secret  you  shall  commit 
to  him,  and  so  it  can  be  no  public  shame  you  can  fear.  And 
if  it  be  in  respect  of  that  single  person,  you  need  not  fear 
that  neither ;  for  supposing  him  a  godly  man,  he  will  not  think 
the  worse  of  you,  but  the  better,  that  you  are  so  desirous  to 
set  all  right  between  God  and  your  soul.  But  if  indeed 
there  were  shame  in  it,  yet  as  long  as  it  may  be  a  means  to 
cure  both  your  trouble  and  your  sin  too^  (as  certainly  godly 
and  faithful  counsel  may  tend  much  to  both)  that  shame 
ought  to  be  despised,  and  it  is  sure  it  would,  if  we  loved  our 
souls  as  well  as  our  bodies :  for  in  bodily  diseases,  be  they 
never  so  foul  or  shameful,  we  count  him  a  fool  who  will 


SUNDAY  III.]  OF  THE  LORD's  SUPPER.  89 

rather  miss  the  cure  than  discover  it ;  and  then  it  must  here 
be  so  much  a  greater  folly,  by  how  much  the  soul  is  more 
precious  than  the  body. 

23.  But  God  knows  it  is  not  only  doubtful  persons  to 
whom  this  advice  mi^ht  be  useful ;  there 

^1  r  xi,  X         1,  /;      AS  NECESSARY  TO 

are   others   oi  another  sort,  whose   confi- 

j  •       .1     •      J-  1  THE  CONFIDENT 

dence  is  their  disease,  who  presume  very 
ffroundlessly  of  the  goodness  of  their  es- 

f  *  ,  V        .1,  *  4.   I.  DOUBTFUL. 

tates :  and  for  those  it  were  most  happy, 
if  they  could  be  brought  to  hear  some  more  equal  judgments 
than  their  own  in  this  so  weighty  a  business.  The  truth  is, 
we  are  generally  so  apt  to  favour  ourselves,  that  it  might  be 
very  useful  for  the  most,  especially  the  more  ignorant  sort, 
sometimes  to  advise  with  a  spiritual  guide  ;  to  enable  them 
to  pass  right  judgments  on  themselves ;  and  not  only  so,  but 
to  receive  directions  how  to  subdue  and  mortify  those  sins 
they  are  most  inclined  to,  which  is  a  matter  of  so  much 
difficulty,  that  we  have  no  reason  to  despise  any  means  that 
may  help  us  in  it. 

24.  I  have  now  gone  through  those  several  parts  of  duty 
we  are  to  perform  before  our  receiving ; 

•  *u  .1  T         ^      4   11  u    *  •       AT  THE  TIME  OF 

in  the  next  place,  1  am  to  tell  you,  what  is 

*  u      J  ^  .\,  \-  c  •    ■  ixru  RECEIVING. 

to  be  done  at  the  time  oi  receiving.    VV  hen 
thou  art  at  the  Holy  Table,  first  humble 

*T,         ir     •  ^11  ^    A  ^    MEDITATION    OF 

thyself    m  an    unfeigned  acknowledgment 

/,,  .  .u-  .       u  A       ..     1    THY  UNWORTHI- 

01  thy  great  un worthiness  to  be  admitted 

there ;  and  to  that  purpose  remember  again, 

between  God  and  thine  own  soul,  some  of  thy  greatest  and 

foulest  sins,  thy  breaches  of  former  vows  made  at  that  table, 

especially  since  thy  last  receiving.     Then  meditate  on  those 

bitter  Sufferings  of  Christ,  which  are  set 

•        *u       c  4.  1,  *V,  THE   SUFFERINGS 

out  to  US  in  the  feacrament:  when  thou 
seest  the  bread  broken,  remember  how  his 
blessed  body  was  torn  with  nails  upon  the  Cross ;  when 
thou  seest  the  wine  poured  out,  remember  how  his  precious 
Blood  was  spilt  there  ;  and  then  consider,  it  was  thy  sins 
that  caused  both.  And  here  think  how  unworthy  a  wretch 
thou  art  to  have  done  that  which  occasioned  such  torments 
to  Him;  how  much  worse  than  his  very  crucifiers.  They 
crucified  him  once,  but  thou  hast,  as  much  as  in  thee  lay, 
crucified  him  daily.  They  crucified  him  because  they  knew 
him  not,  but  thou  hast  known  both  what  he  is  in  himself, 
the  Lord  of  Glory ,  and  what  he  is  to  thee,  a  most  tender 

8* 


90  OF  THE  lord's  SUPPER.     [sUNDAY  III. 

and  merciful  Saviour,  and  yet  thou  hast  still  continued  thus 
to  crucify  him  afresh.  Consider  this,  and  let  it  work  in 
thee,  first  a  great  sorrow  for  thy  sins  past,  and  then  a  great 
hatred  and  a  firm  resolution  against  them  for  the  time  to 
come. 

25.  When  thou  hast  awhile  thus  thought  on  these  sufferings 

of  Christ  for  the  increasing  thy  humility 
THE  ATONEMENT  ^^^  coutritiou ;  then  in  the  second  place 

WROUGHT     BY    ^j^-^^j^  ^^  ^^^^  ^^^-^^  ^^  g^.^.   ^^    ^j^^  p^-^j^  . 

V     '  look  on  him  as  the  Sacrifice  offered  up  for 

thy  sins,  for  the  appeasing  of  God's  wrath,  and  procuring 
his  favour  and  mercies  toward  thee.  And,  therefore,  believ- 
ingly,  yet  humbly  beg  of  God  to  accept  of  that  satisfaction 
made  by  his  innocent  and  beloved  Son,  and  for  the  merits 
thereof  to  pardon  thee  whatever  is  past,  and  to  bo  fully  recon- 
ciled to  thee. 

26.  In  the  third  place  consider  them  again  to  raise  thy 

thankfulness.     Think  how  much  both  of 
shame    and   pain  he   there   endured,    but 

NESS    OWING  •    11      xi  ♦  c  U-     Cf      1 

especially  those  ffreat  agonies  oi  his  Soul ; 

which  drew  from  him  that  bitter  cry,  My 
God,  my  God,  ivhy  hast  thou  forsaken  nie?  Matt,  xxvii. 
46.  Now  all  this  he  suffered  only  to  keep  thee  from  perish- 
ing. And,  therefore,  consider  what  unexpressible  thanks 
thou  owest  him ;  and  endeavour  to  raise  thy  Soul  to  the  most 
zealous  and  hearty  thanksgiving ;  for  this  is  a  principal  part 
of  duty  at  this  time,  the  praising  and  magnifying  that  mercy 
which  hath  redeemed  us  by  so  dear  a  price.  Therefore,  it 
will  here  well  become  thee  to  say  with  David,  /  ivill  take 
the  Cup  of  Salvation,  and  will  call  upon  the  Name  of  the 
Lord. 

27.  Fourthly,  look  on  these  sufferings  of  Christ  to  stir  up 

this  love ;    and  surely  there   cannot  be  a 

THE  GREAT  LOVE  a-  \      ^  c    i    ■         -^      r       i 

more  eliectual  means  oi  doing  it ;  for  here 
the  love  of  Christ  to  thee  is  most  manifest, 
according  to  that  of  the  Apostle,  1  John  iii. 
16,' Hereby  perceive  we  the  love  of  God  towards  us,  because 
he  laid  dozen  his  life  for  us.  And  that  even  the  highest  de- 
gree of  love;  for,  as  himself  tells  us,  John  xv.  13,  Greater 
love  than  this  hath  no  man,  than  that  a  man  lay  down  his 
life  for  his  friend.  Yet  even  greater  love  than  this  had  he; 
for  he  not  only  died,  but  died  the  most  painful  and  most 
reproachful  death,  and  that  not  for  his  friends,  but  for  his 


SUNDAY  III.]  OF  THE  LORd's  SUPPER.  91 

Utter  enemies.  And,  therefore,  if  after  all  this  love  on  his 
part  there  be  no  return  of  love  on  ours,  we  are  worse  than 
the  vilest  sort  of  men,  for  even  the  publicans.  Matt.  v. 
46,  love  those  that  love  them.  Here,  therefore,  chide  and 
reproach  thyself  that  thy  love  to  him  is  so  faint  and  cool, 
when  his  to  thee  was  so  zealous  and  affectionate.  And 
endeavour  to  enkindle  this  holy  flame  in  thy  Soul,  to  love 
him  in  such  a  degree,  that  thou  mayest  be  ready  to  copy  out 
his  example,  to  part  with  all  things,  yea,  even  life  itself 
whenever  he  calls  for  it,  that  is,  whensoever  thy  obedience  to 
any  command  of  his  shall  lay  thee  open  to  those  sufferings. 
But  in  the  mean  time  to  resolve  never  again  to  make  any 
league  with  his  enemies,  to  entertain  or  harbour  any  sin  in 
thy  breast.  But  if  there  have  any  such  hitherto  remained 
with  thee,  make  this  the  season  to  kill  and  crucify  it;  offer 
it  up  at  this  instant,  a  sacrifice  to  him  who  was  sacrificed  for 
thee,  and  particularly  for  that  very  end,  that  he  7night  redeem 
thee  from  all  iniquity.  Therefore,  here  make  thy  solemn 
resolutions  to  forsake  every  sin,  particularly  those  into  which 
thou  hast  most  frequently  fallen.  And  that  thou  mayest 
indeed  perform  those  resolutions,  earnestly  beg  of  this  cru- 
cified Saviour  that  he  will,  by  the  power  of  his  death,  mortify 
and  kill  all  thy  corruptions. 

28.  When   thou  art   about   to  receive   the    Consecrated 
Bread  and  Wine,  remember  that  God  now 

/r         X  1    .     Ir,         xi     4    T\T  r^  *  THE  BENEFITS  OF 

offers  to  seal  to  thee  that  JNew  Covenant 
made  with  mankind  in  his  Son.    For  since 
he  gives  that  his  Son  in  the  Sacrament, 
he  gives  with  him  all  the  benefits  of  that 
Covenant,  to  wit,  pardon  of  sins,  sanctifying  grace,  and  a 
title  to  an  eternal  inheritance.      And  here  be  astonished  at 
the  infinite  goodness  of  God,  who  reaches  out  to  thee  so 
precious  a  treasure.     But  then  remember  that  this  is  all  but 
on   condition  that  thou  perform  thy  part  of  the  Covenant. 
And  therefore  settle  in  thy  soul  the  most  serious  purpose  of 
obedience,  and  then  with  all  possible  devotion  join  with  the 
minister  in  that  short,  but  excellent  prayer,  used  at  the  in- 
stant of  giving  the  Sacrament,  The  body  of  our  Lord,  ^c. 

29.  So  soon  as  thou  hast  received,  offer  up  thy  devoutest 
praises  for  that  great  mercy,  together  with 

f,  ^  °  c  u  ■   *     UPON  RECEIVING 

ihy  most  earnest  prayers  tor  such  assist- 

GIVE  THANKS 

ance  of  God's  Spirit  as  may  enable  thee  to 


93  OF  THE  lord's  SUPPER.       [sUNDAY  IH. 

perform  the  vow  thou  hast  now  made.  Then  remembering 
that  Christ  is  a  propitiation  not  for  our 
sins  only,  bid  also  for  the  sins  of  the  whole 
world;  let  thy  charily  reach  as  far  as  his  hath  done,  and 
pray  for  all  mankind  that  every  one  may  receive  the  benefit 
of  that  Sacrifice  of  his  ;  commend  also  to  God  the  estate  of 
the  Church,  that  particularly  whereof  thou  art  a  member. 
And  forget  not  to  pray  for  all  to  whom  thou  owest  obedience, 
both  in  Church  and  State ;  and  so  go  on  to  pray  for  such 
particular  persons  as  either  thy  relations  or  their  wants  shall 
present  to  thee.  If  there  be  any  collection  for  the  poor  (as 
there  always  ought  to  be  at  this  time)  give  freely  according 
to  thy  ability  ;  or  if  by  the  default  of  others,  there  be  no  such 
collection,  yet  do  thou  privately  design  something  towards 
the  relief  of  thy  poor  brethren,  and  be  sure  to  give  it,  the 
next  fitting  opportunity  that  offers  itself.  All  this  thou 
must  contrive  to  do  in  the  time  that  others  are  receiving,  that 
so  when  the  public  prayers  after  the  administration  begin, 
thou  mayest  be  ready  to  join  in  them,  which  thou  must  like- 
wise take  care  to  do  with  all  devotion;  thus  much  for  be- 
haviour at  the  time  of  receiving. 

30.  Now  follows  the  third  and  last  thing,  that  is,  what 

thou  art  to  do  after  thy  Receiving.      That 

AFTER  THE  SA-         i  •    i     •     •  j  •    .  i      /   u      J  • 

which  IS  immediately  to  be  done  is,  as  soon 

CRAMENT.  .  ,        ,■      A    {■  ^x,  *• 

as  thou  art  retired  Irom  the  congregation, 

to  oflfer  up  again  to  God  thy  Sacrifice  of  Praise  for  all  those 

precious  mercies  conveyed  to  thee  in  that 

PRIVATE  PRAYER    fio  *  ^         x.        M      ^  ** 

holy  Sacrament,  as  also  humbly  to  entreat 

AND  THANKSGIV-     ,,     "^  .  ,      '      .    ,  ^    ,  / 

the  continued  assistance  oi  his  grace  to 
enable  thee  to  make  good  all  those  purposes 
of  obedience  thou  hast  now  made.  And  in  whatsoever  thou 
knowest  thyself  most  in  danger,  either  in  respect  of  any  for- 
mer habit,  or  natural  inclination,  there  especially  desire  and 
earnestly  beg  his  aid. 

31.  When  thou  hast  done  thus,  do  not  presently  let  thy- 

self loose  to  thy  worldly  cares  and  business. 
But  spend  all  that  day  either  in  meditating, 

TO  FALL  TO  .^  ,.  Ac  *u 

,     praying,  reading,  good  conferences,  or  the 
like  ;  so  as  may  best  keep  up  that  holy  flame 
which  is  enkindled  in  our  heart.      After- 
wards, when  thy  calling  requires  thee  to  fall  to  thy  usual 
aflairs,  do  it ;  but  yet  stiU  remember  that  thou  hast  a  greater 


SUNDAY  m.]       OF  THE  LORD's  SUPPER.  9$ 

business  than  that  upon  thy  hands ;  that  is,  the  performing 
of  all  those  promises  thou  so  lately  madest  to  God:  and 
therefore,  whatever  thy  outward  emplo)^- 

1    X  .1,      1  /i  i  *i     *    1  TO  KEEP  THY  RE- 

ments  are,  let  thy  heart  be  set  on  that,  keep 

„     ,,  .•      1  f    .1,  1    ^-  •        SOLUTIONS  STILL 

all    the    particulars    of  thy  resolutions    in 

J  1  A  XX  X    J         IN  MEMORY. 

memory,  and,  whenever  thou  art  tempted 
to  any  of  thy  old  sins,  then  consider,  this  is  the  thing  thou 
so  solemnly  vowedst  against ;  and  withal  remember,  what  a 
horrible  oruilt  it  will  be,  if  thou  shouldst 

•ir  n       1  .u-  X  X     xi     X    THE  DANGER  OF 

now  wiltully  do  any  thinff  contrary  to  that 

A      1,    /     V,  ui  •     1-    r    1         BREAKING  THEM. 

VOW ;  yea,  and  what  a  horrible  mischiei  also 
it  will  be  to  thyself.     For  at  thy  receiving,  God  and  thou 
entered  into  Covenant,  into  a  league  of  friendship  and  kind- 
ness.    And  as  long  as  thou  keepest  in  that  friendship  with 
God,  thou  art  safe,  all  the  malice  of  men  or  devils  can  do 
thee  no  harm;  for  as  the  Apostle  saith,  Rom.  viii.  31,  TjT 
God  be  for  us,  ivho  can  he  against  us  ? 
but  if  thou  breakest  this  league  (as  thou 
certainly  dost,  if  thou  yieldest  to  any  wilful 
sin)  then  God  and  thou  are  enemies,  and  if  all  the  world 
then  were  for  thee,  it  could  not  avail  thee. 

32.  Nay,  thou  wilt  get  an  enemy  within  thine  own  bosom, 
thy   conscience    accusing   and   upbraiding 

thee ;  and  when  God  and  thine  own  con- 

•  xu  •       X    xl  .1,  i.  SCIENCE. 

science  are  thus  against  thee,  thou  canst 
not  but  be  extremely  miserable  even  in  this  life,  besides  that 
fearful  expectation  of  wrath  which  awaits  thee  in  the  next. 
Remember  all  this  when  thou  art  set  upon  by  any  tempta- 
tion ;  and  then  sure  thou  canst  not  but  look  upon  that  tempta- 
tion as  a  cheat  that  comes  to  rob  thee  of  thy  peace,  thy  God, 
thy  very  soul ;  and  then  sure  it  will  appear  as  unfit  to  entertain 
it,  as  thou  wouldst  think  it  to  harbour  one  in  thy  house  who 
thou  knowest  came  to  rob  thee  of  what  is  dearest  to  thee. 

33.  And  let  not  any  experience  of  God's  mercy  in  par- 
doning   thee    heretofore,   encourage    thee  , 

•      X  TV  f        u        J        .1.    X    •*      GOD  S  FORMER 

again  to  provoke  him  :  tor,  besides  that  it 

.°,         if,  1  rij  J    PARDONS  NO  EN- 

IS  the   highest  degree  oi  wickedness  and 

xu      1  f  1  X  1        xT,    X  J  e     COURAGEMENT 

unthanktulness,  to  make  that  goodness  oj 

his  ivhich  should  lead  thee  to  repentance 

an  encouragement  in  thy  sin ;  besides  this,  I  say,  the  oftener 

thou  hast  been  pardoned,  the  less  reason  thou  hast  to  expect 

it  again,  because  thy  sin  is  so  much  the  greater  for  having 

been  committed  against  so  much  mercy.      If  a  king  have 


94  OF  THE  lord's  supper.       [SUNDAY  III. 

several  times  pardoned  an  offender,  yet  if  he  still  return  to 
commission  of  the  same  fault,  the  king  will  at  last  be  forced, 
if  he  have  any  love  to  justice,  to  give  him  up  to  it.  Now, 
so  is  it  here :  God  is  as  well  just  as  merciful,  and  his  jus- 
tice will  at  last  surely  and  heavily  avenge  the  abuse  of  his 
mercy ;  and  there  cannot  be  a  greater  abuse  of  his  mercy, 
than  to  sin  in  hope  of  it :  so  that  it  will  prove  a  miserable 
deceiving  of  thyself  thus  to  presume  upon  it. 

34.  Now  this  care   of  making  good  thy  Vow  must  not 

abide  with  thee  some  few  days  only,  and 

THE  OBLIGATION     ^,  ,  ^  j        u    ^    •*  .  .• 

then  be  cast  aside,  but  it  must  continue 
with  thee  all  thy  days.  For  if  thou  break 
thy  Vow,  it  matters  not,  whether  sooner  or 
later.  Nay,  perhaps  the  guilt  may  in  some  respects  be 
more,  if  it  be  late ;  for  if  thou  hast  for  a  good  while  gone  on 
in  the  observance  of  it,  that  shows  the  thing  is  possible  to 
thee ;  and  so  thy  after-breaches  are  not  of  infirmity,  because 
thou  canst  not  avoid  them,  but  of  perverseness,  because  thou 
wilt  not.  Besides,  the  use  of  Christian  walking  must  needs 
make  it  more  easy  to  thee.  For,  indeed,  all  the  difficulty 
of  it  is  but  from  the  custom  of  the  contrary ;  and,  there- 
fore, if  after  some  acquaintance  with  it,  when  thou  hast 
overcome  somewhat  of  the  hardness,  thou  shalt  then  give  it 
over,  it  will  be  most  inexcusable.  Therefore,  be  careful  all 
the  days  of  thy  life  to  keep  such  a  watch  over  thyself,  and  so 
to  avoid  all  occasions  of  temptations,  as  may  preserve  thee 
from  all  wilful  breaches  of  this  vow. 

35.  But  though  the  obligation  of  every  such  single  vow 

reach  to  the  utmost  day  of  our  lives,  yet 

YET  OFTEN  TO  c.  4-  -^    ^i,    *    • 

are  we  oiten  to  renew  it,  that  is,  Ave  are 

BE  RENEWED.  c,         x  •         *v,      tt    i        o  .      r 

oiten  to  receive  the  Holy  Sacrament;  for 
that  being  the  means  of  conveying  to  us  so  great  and  un- 
valuable  benefits,  and  it  being  also  a  command  of  Christ,  that 
we  should  do  this  in  remembrance  of  him,  we  are  in  respect 
both  of  reason  and  duty  to  omit  no  fit  opportunity  of  par- 
taking of  that  Holy  Table.  I  have  now  showed  you  what 
that  reverence  is  which  we  are  to  pay  to  God  in  his  Sacra- 
ment. 


SUNDAY  IV. 


Honour  due  to  God's  Name:  Sins  against  it;  Blasphemy;  Swearing; 
of  Assertory,  Promissory,  Unlawful  Oaths ;  of  Perjury,  vain  Oaths, 
and  the  Sins  of  them,  &c. 


The  last  thing  wherein  we  are  to  express  our  reverence 
to  him,  is  the  honouring  of  his  Name. —  ^^^^^^..^  ^„^  ^^ 
Now  what  this  honourino;  of  his  Name  is, 


we  shall  best   understand  by  considering 

what  are  the  things  by  which  it  is  dishonoured,  the  avoiding 

of  which  will  be  our  way  of  honouring  it. 

The  first  is,  all  Blasphemies,  or  speaking  any  evil  thing 
of  God,  the  highest  degree  whereof  is 

,.  -r  J  .  1     u     SINS  AGAINST  IT. 

cursmg  hun  ;  or  it  we  do  not  speak  it 

with  our  mouths,  yet  if  we  do  it  in  our  hearts  by  thinking 

any  unworthy  thing  of  him,  it  is  looked 

u      /-«     J         u  .1,     1         \  .1  -1      i.        BLASPHEMY. 

on  by  God,  who  sees  the  heart,  as  the  vilest 
dishonour.  But  there  is  also  a  blasphemy  of  the  actions, 
that  is,  when  men  who  profess  to  be  the  servants  of  God 
live  so  wickedly  that  they  bring  up  an  evil  report  of  him 
whom  they  own  as  their  Master  and  Lord.  This  Blasphemy 
the  Apostle  takes  notice  of,  Rom.  ii.  24,  where  he  tells  those 
who  profess  to  be  observers  of  the  law,  that  by  their  wicked 
actions,  the  Name  of  God  was  blasphemed  among  the  Gen- 
files.  Those  Gentiles  were  moved  to  think  ill  of  God,  as 
the  favourer  of  sin,  when  they  saw  those,  who  called  them- 
selves his  servants,  commit  it. 

A  second  way  of  dishonouring  God's  Name  is  by  swear- 
ing, and  that  is  of  two  sorts,  either  by  false 
Oaths,  or  else  by  rash  and  light  ones.     A 
false  Oath  may  also  be  of  two  kinds,  as  first,  that  by  which 
I  affirm  somewhat,  or  secondly,  that  by  which  I  promise. 
The  first  is,  when  I   say  such  or  such  a 
thing  was  done  so  or  so,  and  confirm  this 

OATHS 

saying  of  mine  with  an  Oath ;    if  then  I 
know  there  be  not  perfect  truth  in  Avhat  I  say,  this  is  a  flat 
perjury,  a  downright  being  foresworn  :  nay,  if  I  swear  to  the 
truth  of  that  whereof  I  am  only  doubtful,  though  the  thing 
should  happen  to  be  true,  yet  it  brings  upon  me  the  guilt  of 

05 


96  OF    OATHS.  [SUNDAY  IV. 

perjury ;  for  I  swear  at  a  venture,  and  the  thing  might,  for 
ought  I  know,  be  as  well  false  as  true  ;  whereas,  I  ought 
never  to  swear  any  thing,  the  truth  of  which  I  do  not  cer- 
tainly know. 

2.  But  besides  this  sort  of  Oaths  by  which  I  affirm  any 

thing,  there  is  the  other  sort,  that  by  which 
PROMISSORY.  J  pj.Qj^isg  somewhat.  And  that  promise 
may  be  either  to  God  or  man.  When  it  is  to  God,  we  call 
it  a  Vow,  of  which  I  have  already  spoken,  under  the  heads 
of  the  Sacraments.  I  shall  now  only  speak  of  that  to  man, 
and  this  may  become  a  false  oath,  either  at  or  after  the  time 
of  taking  it.  At  the  time  of  taking,  it  is  false,  if  either  I 
have  then  no  real  purpose  of  making  it  good,  or  else  take  it 
in  a  sense  different  from  that  which  I  know  he  to  whom  I 
make  the  promise  understands  it ;  for  the  use  of  Oaths, 
being  to  assure  the  persons  to  whom  they  are  made,  they 
must  be  taken  in  their  sense.  But  if  I  were  never  so  sin- 
cere at  the  taking  the  Oath,  if  afterwards  I  do  not  perform 
it,  I  am  certainly  perjured. 

3.  The  nature  of   an  Oath  being  then   thus  binding,  it 

nearly  concerns  us  to  look  that  the  matter 
UNLAWFUL       ^^  ^^^^    Q^^^^g    ^g    j^^^^^j    ^^^    ^lgg   ^g  ^^^ 

ourselves  into  a  woful  snare.  For  exam- 
ple, suppose  I  swear  to  kill  a  man,  if  I  perform  my  Oath,  I 
am  guilty  of  murder ;  if  I  break  it,  of  perjury.  And  so  I 
am  under  the  necessity  of  sinning  one  way  or  other  ;  but 
there  is  nothing  puts  us  under  a  greater  degree  of  this  un- 
happy necessity,  than  when  we  swear  two  Oaths,  whereof 
the  one  is  directly  cross  and  contradictory  to  the  other.  For 
if  I  swear  to  give  a  man  my  whole  estate,  and  afterwards 
swear  to  give  all  or  part  of  that  estate  to  another,  it  is  cer- 
tain I  must  break  my  Oath  to  one  of  them,  because  it  is  im- 
possible to  perform  it  to  both,  and  so  I  must  be  under  a  neces- 
sity of  being  foresworn.  And  into  this  unhappy  strait  every 
man  brings  himself  that  takes  any  Oath  which  crosses  some 
other  which  he  hath  formerly  taken ;  which  should  make 
all,  that  love  either  God  or  their  own  souls,  resolve  never 
thus  miserably  to  entangle  themselves  by  taking  one  oath 
cross  and  thwarting  to  another.  But  it  may  perhaps  here  be 
asked,  what  a  person  that  hath  already  brought  himself  into 
such  a  condition  shall  do ;  I  answer,  he  must  first  heartily 
repent  of  the  great  sin  of  taking  the  unlawful  Oath,  and  then 


SUNDAY  IV.]  OF  OATHS.  97 

Stick  only  to  the  lawful,  which  is  all  that  is  in  his  power 
towards  the  repairing  his  fault,  and  qualifying  him  for  God's 
pardon  for  it. 

4.  Having  said  this  concerning  the  kinds  of  this  sin  of 
Perjury,  I  shall  only  add  a  few  words  to 

show  you  how  ffreatly  God's  Name  is  dis-  atly 

honoured  by  it.  In  all  Oaths,  you  know,  i>ishonoured 
God  is  solemnly  called  to  witness  the  truth  ^^  perjury. 
of  that  which  is  spoken ;  now  if  the  thing  be  false,  it  is  the 
basest  affront  and  dishonour  that  can  possibly  be  done  to 
God.  For  it  is  in  reason  to  signify  one  of  these  two  things, 
either  that  we  believe  he  knows  not  whether  we  say  true  or 
no  (and  that  is  to  make  him  no  God,  to  suppose  him  to  be 
as  deceivable  and  easy  to  be  deluded  as  one  of  our  ignorant 
neighbours,)  or  else  that  he  is  willing  to  countenance  our 
lies  ;  the  former  robs  him  of  that  great  attribute  of  his,  his 
knowing  all  things,  and  is  surely  a  great  dishonouring  of  him, 
it  being  even  amongst  men  accounted  one  of  the  greatest 
disgraces,  to  account  a  man  fit  to  have  cheats  put  upo  him ; 
yet  even  so  we  deal  with  God,  if  we  venture  to  forswear 
upon  a  hope  that  God  discerns  it  not.  But  the  other  is  yet 
worse,  for  the  supposing  him  willing  to  countenance  our  lies, 
is  the  making  him  a  party  in  them ;  and  is  not  only  the 
making  him  no  God  (it  being  impossible  that  God  should 
either  lie  himself,  or  approve  it  in  another,)  but  is  the  making 
him  like  the  very  Devil,  for  he  it  is  that  is  a  liar,  and  the 
father  of  it,  John  viii.  44.  And  surely  I  need  not  say 
more  to  prove  that  this  is  the  highest  degree  of  dishonouring 
God's  Name. 

5.  But  if  any  yet  doubt  the  heinousness  of  this  sin,  let 
him  but  consider  what   God  himself  says 

of  it  in  the  third  commandment,  where  he  ^^^'  punish- 
solemnly  professes  he  ivill  not  hold  him  ^^^"^^  ^^  ^^^• 
guiltless  that  taketh  his  Name  in  vain;  and  sure  the  add- 
ing that  to  this  commandment,  and  none  of  the  rest,  is  the 
marking  this  out  for  a  most  heinous  guilt.  And  if  you  look 
into  Zech.  v.  you  will  there  find  the  punishment  is  answer- 
able, even  to  the  utter  destruction,  not  only  of  the  man  but 
his  house  also.  Therefore,  it  concerns  all  men,  as  they  love 
either  their  temporal  or  eternal  welfare,  to  keep  them  most 
strictly  from  this  sin. 

But  besides  this  of  forswearing,  I  told  you  there  was  an- 
other sort  of  Oaths  by  which  God's  Name  is  dishonoured : 

9 


98  OF  OATHS.  [SUNDAY  IV. 

those  are  the  vain  and  light  Oaths,  such  as 
VAIN  OATHS.  ^^^  g^  usual  in  our  common  discourse,  and 
are  expressly  forbidden  by  Christ,  Matt.  v.  34.  But  1  say 
unto  you,  Sivear  not  at  all,  neither  by  Heaven,  for  it  is 
GocPs  throne,  nor  by  the  Earth,  for  it  is  his  footstool:  where 
you  see  we  are  not  allowed  to  swear  even  by  mere  creatures, 
because  of  the  relation  they  have  to  God.  How  great  a 
wickedness  is  it  then  to  profane  his  holy  name  by  rash  and 
vain  Oaths  !  This  is  a  sin  that  is  (by  I  know  not  what 
charm  of  Satan's)  grown  into  a  fashion  among  us ;  and  now 
its  being  so  draws  daily  more  men  into  it.  But  it  is  to  be 
remembered  that  when  we  shall  appear  before  God's  Judg- 
ment-seat, to  answer  for  those  profanations  of  his  Name,  it 
will  be  no  excuse  to  say,  it  was  the  fashion  to  do  so ;  it  will 
rather  be  an  increase  of  our  guilt,  that  we  have  by  our  own 
practice  helped  to  confirm  that  wicked  custom,  which  we 
ought  to  have  beat  down  and  discountenanced. 

6.  And  sure,  whatever  this  profane  age  thinks  of  it,  this 

is  a  sin  of  a  very  hidi  nature.     For  be- 
sides  that  it  is  a  direct  breach  of  the  precept 
them.  ^^  Christ,  it  shows  first,  a  very  mean  and 

low  esteem  of  God :  every  oath  we  swear  is  the  appealing 
to  God  to  judge  the  truth  of  what  we  speak  :  and,  therefore, 
being  of  such  greatness  and  majesty,  requires  that  the  mat- 
ter concerning  which  we  thus  appeal  to  him  should  be  of 
great  weight  and  moment,  somewhat  wherein  either  his  owui 
glory  or  some  considerable  good  of  man  is  concerned.  But 
when  we  swear  in  common  discourse,  it  is  far  otherwise  ; 
and  the  triflin^est  or  lightest  thing  serves  for  the  matter  of 
an  oath  ;  nay,  often  men  swear  to  such  vain  and  foolish 
things,  as  a  considering  person  would  be  ashamed  barely  to 
speak.  And  is  it  not  a  great  despising  of  God  to  call  him 
solemnly  to  judge  in  such  childish,  such  wretched  matters  1 
God  is  the  great  King  of  the  world ;  now  though  a  king  be  to 
be  resorted  unto  in  weighty  cases,  yet  sure  he  would  think  him- 
self much  despised,  if  he  should  be  called  to  judge  between 
boys  at  their  childish  games :  and  God  knows  many  things 
whereto  we  frequently  swear,  are  not  of  greater  weight ;  and, 
therefore,  are  a  sign  that  we  do  not  rightly  esteem  of  God. 

7.  Secondly,  this  common  swearing  is  a  sin  which  leads 
„„„  directly  to  the  former  of  forswearing ;  for 

THEY  LEAD  TO     i       ^i     f  ,        ,,  n  ■         \.    .\  A 

he  that  by  the  use  oi  swearmg  hath  made 
Oaths  so  familiar  to  him,  will  be  likely  to 


SUNDAY  IV.]  OF  OATHS.  99 

take  the  dreadfuUest  Oath  without  much  consideration.  For 
how  shall  he  that  swears  hourly,  look  upon  an  Oath  with 
any  reverence  ?  And  he  that  doth  not,  it  is  his  chance,  not 
his  care,  that  is  to  be  thanked,  if  he  keep  from  Purjury. 
Nay,  farther ;  he  that  swears  commonly  is  not  only  prepar- 
ed to  forswear  when  a  solemn  Oath  is  tendered  him,  but  in 
all  probability  does  actually  forswear  himself  often  in  those 
suddener  Oaths :  for  supposing  them  to  come  from  a  man 
ere  he  is  aware  (which  is  the  best  can  be  said  of  them,) 
what  assurance  can  any  man  have  who  swears  ere  he  is 
aware,  that  he  shall  not  lie  so  too  1  And  if  he  doth  both  to- 
gether, he  must  necessarily  be  forsworn.  But  he  that 
observes  your  common  swearers  will  be  put  past  doubt  that 
they  are  often  forsworn  ;  for  they  usually  swear  indifferently 
to  things  true  or  false,  doubtful  or  certain.  And  I  doubt  not 
but  if  men  who  are  guilty  of  this  sin,  would  but  impartially 
examine  their  own  practice,  their  hearts  would  second  me 
in  this  observation. 

8.  Thirdly,  this  is  a  sin  to  which  there  is  no  temptation ; 
there  is  nothing  either  of  pleasure  or  profit 

i    u      -^  X       xi,  '  £C  ^O  TEMPTA- 

ffot  by  It :  most  other  sms  oner  us  some- 

u    ^     u-u  Txi,  xi,        .u         u    X  xu-       TION  TO  THEM. 

what  either  oi  the  one  or  the  other,  but  this 
is  utterly  empty  of  both.  So  that  in  this  sin  the  Devil  does 
not  play  the  merchant  for  our  souls,  as  in  others  he  does  ;  he 
doth  not  so  much  as  cheapen  them,  but  we  give  them  freely 
into  his  hands  without  any  thing  in  exchange.  There  seems 
to  be  but  one  thing  possible  for  men  to  hope  to  gain  by  it, 
and  that  is,  to  be  believed  in  what  they  say,  when  they  thus 
bind  it  by  an  oath.  But  this  also  they  constantly  fail  of;  for 
there  are  none  so  little  believed  as  the  common  swearers. 
And  good  reason,  for  he  that  makes  no  conscience  thus  to 
profane  God's  Name,  why  shall  any  man  believe  he  makes 
any  of  lying  ?  Nay,  their  forwardness  to  confirm  every  the 
slightest  thing  by  an  oath,  rather  gives  jealousy  that  they 
have  some  inward  guilt  of  falseness,  for  which  that  oath 
must  be  the  cloak.  And  thus  you  see  in  how  little  stead  it 
stands  them,  even  to  this  only  purpose  for  which  they  can 
pretend  it  useful :  and  to  any  other  advantage  it  makes  not 
the  least  claim,  and  therefore  is  a  sin  without  temptation, 
and  consequently  without  excuse  ;  for  it  shows  the  greatest 
contempt,  nay,  unkindness  to  God,  when  we  will  provoke 
him  thus,  without  any  thing  to  tempt  us  to  it.  And  there- 
fore though  the  commonness  of  this  sin  hath  made  it  pass 


100  OF  OATHS.  [SUNDAY  IV. 

but  for  a  small  one,  yet  it  is  very  far  from  being  so  either  in 
itself,  or  in  God's  account. 

9.  Let  all  therefore  who  are  not  yet  fallen  into  the  custom 
of  this  sin  be  most  careful  never  to  yield  to  the  least  beginnings 

of  it ;  and  for  those  who  are  so  miserable 
NECESSITY  OF  ^^  ^^  ^^  already  ensnared  in  it,  let  them 
ABSTAINING       immediately,  as  they  tender  their  souls,  get 

FROM  THEM.       ^^^  ^^  -^^       ^^^  j^^  ^^^  ^^^  p^^^^  ^^^  ^,^^^_ 

ness  of  leaving  an  old  custom,  as  an  excuse  for  his  continu- 
ing in  it,  but  rather  the  longer  he  hath  been  in  it,  so  much 
the  more  haste  let  him  make  out  of  it,  as  thinking  it  too 
much  that  he  hath  so  long  gone  on  in  so  great  a  sin.  And 
if  the  length  of  the  custom  have  increased  the  difficulty  of 
leaving  it,  that  is  in  aU  reason  to  make  him  set  immediately 
to  the  casting  it  off,  lest  that  difficulty  at  last  grow  to  an  im- 
possibility ;  and  the  harder  he  finds  it  at  the  present,  so  much 
the  more  diligent  and  watchful  he  must  be 

MEANS  FOR  IT.     ■      ^,  c     u    ^i.  \.u 

m  the  use  ot  ail  those  means,  which  may 
tend  to  the  overcoming  that  sinful  habit.  Some  few  of  those 
means  it  will  not  be  amiss  here  to  mention. 

10.  First,  let  him  possess  his  mind  fully  of  the  heinous- 

ness  of  the  sin,  and  not  to  measure  it  only 

SENSE  OF  THE  j.         ^      V  ^       f  xu  i/ 

accordmg  to  the  common  rate  ot  the  world. 
And  when  he  is  fully  persuaded  of  the 
guilt,  then  let  him  add  to  that,  the  considera- 
tion of  the  danger,  as  that  it  puts  him  out  of  God's  favour  at 
the  present,  and  will,  if  he  continue  in  it,  cast  him  into  hell 
for  ever.  And  sure  if  this  were  but  thoroughly  laid  to  heart, 
it  would  restrain  this  sin.  For  I  would  ask  a  man,  that 
pretends  impossibility  of  leaving  the  custom,  whether  if  he 
were  sure  he  should  be  hanged  the  next  oath  he  swore,  the 
fear  of  it  would  not  keep  him  from  swearing  ?  I  can  scarce 
believe  any  man  in  his  wits  so  little  master  of  himself,  but  it 
would.  And  then  surely  damning  is  so  much  worse  than 
hanging,  that  in  all  reason  the  fear  of  that  ought  to  be  a  much 
greater  restraint.  The  doubt  is,  men  do  either  not  heartily 
believe  that  this  sin  will  damn  them,  or,  if  they  do,  they  look 
on  it  as  a  thing  a  great  way  off,  and  so  are  not  much  moved 
with  it ;  but  both  these  are  very  unreasonable.  For  the  first, 
it  is  certain,  that  every  one  that  continues  wilfully  in  any  sin 
is  so  long  in  a  state  of  damnation,  and  therefore  this  being 
so  continued  in  must  certainly  put  a  man  in  that  condition. 
For  the  second,  it  is  very  possible  he  may  be  deceived  in 


SUNDAY  IV.]  OF  OATHS.  101 

thinking  it  so  far  off,  for  how  knows  any  man  that  he  shall 
not  be  struck  dead  with  an  oath  in  his  mouth  ?  Or  if  he  were 
sure  not  to  be  so,  yet  eternal  damnation  is  surely  to  be 
dreaded  above  all  things,  be  it  at  what  distance  soever. 

11.  A  second   means  is  to    be  exactly  true  in  all   thou 
speakest ;  that  all  men  may  believe  thee  on 

thy  bare  word,  and  then  thou  wilt  never 
have  occasion  to  confirm  it  by  an  oath,  to  a  i     . 

make  it  more  credible,  which  is  the  only  colour  or  reason 
can  at  any  time  be  pretended  for  swearing. 

12.  Thirdly,  observe  what  it  is  that  most  betrays  thee  to 
this  sin,  whether  drink,  or  anger,  or  the 

company  and  example  of  others,  or  what- 
ever  else  ;  and  then,  if  ever  thou  mean  to 
forsake  this  sin,  forsake  those  occasions  of  it. 

13.  Fourthly,  endeavour  to  possess  thy  heart  with  a  con- 
tinual reverence  of  God ;  and  if  that  once 

-     .  ,  •  ,     ,1  -,         1,  •    1  REVERENCE  OF 

grow  into  a  custom  with  thee,  it  will  quick- 
ly turn  out  that  contrary  one  of  profaning. 
Use  and  accustom  thyself  therefore  to  this  reverence  of  God, 
and  particularly  to  such  a  respect  to  his  Name,  as,  if  it  be 
possible,  never  to  mention  it  without  some  lifting  up  of  thy 
heart  to  him.  Even  in  thy  ordinary  discourse,  whenever 
thou  takest  his  Name  into  thy  mouth,  let  it  be  an  occasion 
of  raising  up  thy  thoughts  to  him,  but  by  no  means  permit 
thyself  to  use  it  in  idle  by-words,  or  the  like.  If  thou  dost 
accustom  thyself  to  pay  this  reverence  to  the  bare  mention 
of  his  Name,  it  will  be  an  excellent  fence  against  the  pro- 
faning it  in  oaths. 

14.  A  fifth  means  is  a  diligent  and  constant  watch  over 
thyself,  that  thou  thus  offend  not  with  thy 

tongue,  without  which  all  the  former  will    watchfulness. 
come  to  nothing.    And  the  last  means  is  prayer,  which  must 
be  added  to  all  thy  endeavours  ;  therefore 
pray  earnestly,  that  God  will  enable  thee  ^^* 

to  overcome  this  wicked  custom  ;  say  with  the  Psalmist,  Set 
a  watch,  O  Lord,  over  my  mouth,  and  keep  the  door  of 
m,y  lips :  and  if  thou  dost  sincerely  set  thyself  to  the  use  of 
means  for  it,  thou  mayst  be  assured  God  will  not  be  wanting 
in  his  assistance.  I  have  been  the  longer  on  this,  because 
it  is  so  reigning  a  sin.  God  in  his  mercy  give  all  that  are 
guilty  of  it,  a  true  sight  of  the  heinousness  of  it ! 
9* 


102  THE  DUTY  OF  PRAYER.  LsUNDAY  V. 

15.  By  these  several  ways  of  dishonouring  God's  Name, 

you  may  understand  what  is   the  duty  of 

,     honouring  it,  viz.  a  strict  abstaining  from 

every  one  of  these,   and    that  abstinence 

^     '         founded  on  an  awful  respect  and  reverence 

to  that  sacred  Name,  which  is  Great,  Wonderful,  and  Holy, 

Psalm  xcix.  3.      I  have  now  passed  througli  the  several 

branches  of  that  great  Duty  of  Honouring  of  God. 


SUNDAY  Y. 


Of  Worship  due  to  God's  Name,  Of  Prayer,  and  its  several  parts.  Of 
public  Prayers  in  the  Church,  in  the  Family.  Of  private  Prayer. 
Of  Repentance,  &c.     Of  Feasting. 

The  eighth  duty  we  owe  to  God  is  Worship  ;  this  is  that 
great  duty  by  Avhich  especially  we  acknowledge  his  God- 
head, worship  being  proper  only  to  God, 
and  therefore  it  is  to  be  looked  on  as  a  most 
weighty  duty.    This  is  to  be  performed,  first,  by  our  Souls  ; 
secondly,   by   our   Bodies.      The   Soul' 


prayer,  its 
parts. 


part  is  Praying.    Now  prayer  is  a  speaking 

to  God,  and  there  are  divers  parts  of  it, 

according  to  the  different  things  about  which  we  speak. 

2.  As  first,  there  is  Confession  ;  that  is,  the  acknowledg- 

inor  our  sins  to  God.     And  this  may  be 

CONFESSION.  .^.  ,  .-1  .1  1  • 

either  general  or  particular :  the  general  is, 
when  we  only  confess  in  gross  that  we  are  sinful ;  the  par- 
ticular, when  we  mention  the  several  sorts  and  acts  of  our 
sins.  The  former  is  necessary  to  be  always  a  part  of  our 
solemn  prayers,  whether  public  or  private.  The  latter  is 
proper  for  private  prayer,  and  there  the  oftener  it  is  used  the 
better ;  yea,  even  in  our  daily  private  prayer  it  will  be  lit 
constantly  to  remember  some  of  our  gi-eatest  and  foulest  sins, 
though  never  so  long  since  past.  For  such  we  should  never 
think  sufficiently  confessed  and  bewailed.  And  this  bewail- 
ing must  always  go  along  with  confession ;  we  must  be 
heartily  sorry  for  the  sins  we  confess,  and  from  our  sins 
acknowledge  our  own  great  unworthiness  in  having  commit- 
ted them.  For  our  confession  is  not  intended  to  instruct 
God,  who  knows  our  sins  much  better  than  ourselves  do  ; 


SUNDAY  v.]        THE  DUTY  OF  PRAYER.  103 

but  it  is  to  humble  ourselves,  and  therefore  we  must  not 
think  to  have  confessed  aright  till  that  be  done. 

3.  The  second  part  of  prayer  is  Petition ;    that  is,  the 
begging  of  God  whatsoever  we  want,  either 
for  our  Souls  or  Bodies.     For  our  Souls,       petitions. 
we  must  first  beg  pardon  of  sins,  and  that 
for  the  sake  of  Jesus  Christ,  who  shed  his  ^' 

blood  to  obtain  it.  Then  we  must  also  beg  the  grace  and 
assistance  of  God's  Spirit  to  enable  us  to  forsake  our  sins, 
and  to  walk  in  obedience  to  him.  And  herein  it  will  be 
needful  particularly  to  beg  all  the  several  virtues,  as  Faith, 
Love,  Zeal,  Purity,  Repentance,  and  the  like  ;  but  especially 
those  which  thou  most  wantest :  and,  therefore,  observe 
what  thy  wants  are  ;  and  if  thou  beest  proud,  be  most  in- 
stant in  praying  for  humility ;  if  lustful,  for  chastity  ;  and 
so  for  all  other  graces,  according  as  thou  findest  thy  needs. 
And  in  all  these  things  that  concern  thy  Soul,  be  very  earnest 
and  importunate ;  take  no  denial  from  God,  nor  give  over, 
though  thou  do  not  presently  obtain  what  thou  suest  for. — 
But  if  thou  hast  never  so  long  prayed  for  a  grace,  and  yet 
findest  it  not,  do  not  grow  weary  of  praying,  but  rather 
search  what  the  cause  may  be  which  makes  thy  prayer  so 
ineffectual ;  see  if  thou  do  not  thyself  hinder  them ;  perhaps 
thou  prayest  to  God  to  enable  thee  to  conquer  some  sin,  and 
yet  never  goest  about  to  fight  against  it,  never  makest  any 
resistance,  but  yieldest  to  it  as  often  as  it  comes,  nay,  puttest 
thyself  in  its  way,  in  the  road  of  all  temptations.  If  it  be 
thus,  no  wonder  though  thy  prayers  avail  not,  for  thou  wilt 
not  let  them.  Therefore  amend  this,  and  set  to  the  doing 
of  thy  part  sincerely,  and  then  thou  needest  not  fear  but  God 
will  do  his. 

4.  Secondly,  we  are  to  petition  also  for  our  Bodies  ;   that 
is,  we  are  to  ask  of  God  such  necessaries 

of  life  as  are  needful  to  us,  while  we  live  bodies. 

here.  But  these  only,  in  such  a  degree  and  measure,  as  his 
wisdom  sees  best  for  us ;  we  must  not  presume  to  be  our  own 
carvers,  and  pray  for  all  that  wealth  or  greatness  which  our 
own  vain  hearts  may  perhaps  desire,  but  only  for  such  a 
condition,  in  respect  of  outward  things,  as  he  sees  may  most 
tend  to  those  great  ends  of  our  living  here,  the  glorifying 
him,  and  the  saving  of  our  own  souls. 

5.  A  third  part  of  prayer  is  Deprecation ;  that  is,  when 


104  THE  DUTY  OF  PRAYER.  [sUNDAY  V. 


DEPRECATION. 


we  pray  to  God  to  turn  away  some  evil 
from  us.     Now  the  evil  may  be  either  the 
evil  of  sin,  or  the  evil  of  punishment.    The 
OF  SIN.         ^^.j  ^^  g.^  -g  ^Yi^^  ^g  ^^g  especially  to  pray 

against,  most  earnestly  begging  of  God,  that  he  will,  by  the 
power  of  his  grace,  preserve  us  from  falHng  into  sin.  And 
whatever  sins  they  are,  to  which  thou  knowest  thyself  most 
inclined,  there  be  particularly  earnest  with  God  to  preserve 
thee  from  them.  This  is  to  be  done  daily,  but  then  more  espe- 
cially, when  we  are  under  any  present  temptation,  and  in 
danger  of  falling  into  any  sin  ;  in  which  case,  we  have  rea- 
son to  cry  out  as  St.  Peter  did  when  he  found  himself  sink- 
ing, Save,  Lord,  or  I  perish,  humbly  beseeching  him  either 
to  withdraw  the  temptation,  or  strengthen  us  to  withstand  it, 
neither  of  which  we  can  do  for  ourselves. 

6.  Secondly,  we  are  likewise  to  pray  against  the  evil  of 

Punishment,  but  principally  against  spiritual 

OF  PUNISHMENT.  ■  -,  ,  f.  rr^    A   *\.         ui, 

punishments,  as  the  anger  oi  God,  the  with- 
drawing of  his  grace,  and  eternal  damnation.  Against  these 
we  can  never  pray  with  too  much  earnestness.  But  we  may 
also  pray  against  temporal  punishments,  that  is,  any  outward 
affliction ;  but  this  with  submission  to  God's  will,  according 
to  the  example  of  Christ,  Matt.  xxvi.  39.  Not-as  I  will, 
but  as  thou  wilt. 

7.  A  fourth  part  of  prayer  is  Intercession,  that  is,  praying 

for  others.     This  in  general  we  are  to  do 

INTERCESSION.       r  ^^  1    •      J  11         . 

lor  all  mankind,  as  well  strangers  as  ac- 
quaintance, but  more  particularly  those  to  whom  we  have 
any  especial  relation,  either  public,  as  our  governors,  both  in 
church  and  state,  or  private,  as  parents,  husbands,  wife,  chil- 
dren, friends,  &c.  We  are  also  to  pray  for  all  that  are  in 
affliction,  and  such  particular  persons  as  we  discern  espe- 
cially to  be  so  :  yea,  we  are  to  pray  for  those  that  have  done 
us  injury,  those  that  despitefully  use  and  persecute  us,  for 
it  is  expressly  the  command  of  Christ,  Matt.  v.  44.  And 
that  whereof  he  hath  likewise  given  us  the  highest  example 
in  praying  even  for  his  very  crucifiers,  Luke  xxiii.  34.  Fa- 
ther, forgive  them.  For  all  these  sorts  of  persons  we  are 
to  pray,  and  that  for  the  very  same  good  things  we  beg  of 
God  for  ourselves,  that  God  would  give  them,  in  their  several 
places  and  callings,  all  spiritual  and  temporal  blessings  which 
he  sees  wanting  to  them,  and  turn  away  from  them  all  evil, 
whether  of  sin  or  punishment. 


SUNDAY  v.]         THE  DUTY  OF  PRAYER.  105 

8.  The  fifth  part  of  prayer  is  Thanksgiving;  that  is,  the 

praisinsf  and  blessing  God  for  all  his  mer- 
*  cies,  whether  to  our  own  persons,  and  those 
that  immediately  relate  to  us,  or  to  the  church  and  nation 
whereof  we  are  members,  or  yet  more  general  to  all  man- 
kind ;  and  this  for  all  his  ipercies,  both  spiritual  and  temporal. 
In  the  spiritual,  first,  for  those  Avherein  we  are  all  in  com- 
mon concerned,  as  the  giving  of  his  Son,  the  sending  of  his 
Spirit,  and  all  those  means  he  hath  used  to  bring  sinful  men 
unto  himself.  Then  secondly,  for  those  mercies  we  have  in 
our  own  particulars  received  ;  such  are  the  having  been  born 
within  the  pale  of  the  church,  and  so  brought  up  in  Christian 
religion,  by  which  we  have  been  partakers  of  those  precious 
advantages  of  the  word  and  sacraments,  and  so  have  had, 
without  any  care  or  pains  of  ours,  the  means  of  eternal  life 
put  into  our  hands.  But  besides  these,  there  is  none  of  us 
but  have  received  other  spiritual  mercies  from  God. 

9.  As  first,  God's  patience  and  long-suffering,  waiting  for 
our  repentance,  and  not  cutting  us  oflf  in 

our   sins.      Secondly,  his  calls  and  invi- 

.    ,.  c  *      .u    /  X  .         ^  MERCIES. 

tations  01  US  to  that  repentance,  not  only 
outward,  in  the  ministry  of  the  word,  but  also  inward,  by  the 
motions  of  his  Spirit.  But  then  if  thou  be  one  that  hath 
by  the  help  of  God's  grace  been  wrought  upon  by  these  calls, 
and  brought  from  a  profane  or  worldly,  to  a  Christian  course 
of  life,  thou  art  surely  in  the  highest  degree  tied  to  magnify 
arvi  praise  his  goodness,  as  having  received  from  him  the 
greatest  of  mercies. 

10.  We  are  likewise  to  give  thanks  for  temporal  blessings, 
whether  such  as  concern  the  public,  as  the 

c  ^x.        n  1  ^^.  1     11  TEMPORAL. 

prosperity  oi  the  church  or  nation,  and  all 
remarkable  deliverances  afforded  to  either ;  or  else  such  as 
concern  our  particulars,  such  are  all  the  good  things  of  this 
life  which  we  enjoy ;  as  health,  friends,  food,  raiment,  and 
the  like :  also,  for  those  minutely  preservations  whereby  we 
are  by  God's  gracious  providence  kept  from  danger,  and  the 
especial  deliverances  which  God  hath  given  us  in  the  time 
of  greatest  perils.  It  will  be  impossible  to  set  down  the 
several  mercies  which  every  man  receives  from  God,  because 
they  differ  in  kind  and  degree  between  one  man  and  another. 
But  it  is  sure  that  he  which  receives  least  hath  yet  enough 
to  employ  his  whole  life  in  praises  to  God.  And  it  will  be 
very  fit  for  every  man  to  consider  the  several  passages  of  his 


106  THE  DUTY  OF  PRAYER.  [sUNDAY  V. 

life,  and  the  mercies  he  hath  in  each  received,  and  so  to 
gather  a  kind  of  hst  or  catalogue  of  them,  at  least  the  prin- 
cipal of  them,  which  he  may  always  have  in  his  memory, 
and  often  with  a  thankful  heart  repeat  before  God. 

1 1 .  These  are  the  several  parts  of  Prayer,  and  all  of  them 

to  be  used  both  publicly  and  privately. — 

PUBLIC  PRAYERS    r^^^  ^^^^j-^  ^^^  ^^   ^^^^  -^  ^^^^^  ^^^^  ^^  ^^le 

IN  THE  CHURCH.  Q^urch,  whcrc  all  meet  to  join  in  those 
prayers  wherein  they  are  in  common  concerned.  And  in 
this  (where  the  prayers  are  such  as  they  ought  to  be)  we 
should  be  very  constant,  there  being  an  especial  blessing 
promised  to  the  joint  requests  of  the  faithful ;  and  he  that 
without  a  necessary  cause  absents  himself  from  such  pubUc 
prayers,  cuts  himself  off  from  the  church,  which  hath  always 
been  thought  so  unhappy  a  thing,  that  it  is  the  greatest  pun- 
ishment the  governors  of  the  church  can  lay  upon  the  worst 
offender ;  and,  therefore,  it  is  a  strange  madness  for  men  to 
inflict  it  upon  themselves. 

12.  A  second  sort  of  public  prayer  is  that  in  a  family, 

where  all  that  are  members  of  it  join  in 
IN  THE  FAMILY.  ^^^^-^  commoH  suppUcations ;  and  this  also 
ought  to  be  very  carefully  attended  to,  first  by  the  Master  of 
the  Family,  who  is  to  look  that  there  be  such  prayers,  it 
being  as  much  his  part  thus  to  provide  for  the  souls  of  his 
children  and  servants,  as  to  provide  food  for  their  bodies. 
Therefore  there  is  none,  even  the  meanest  householder,  but 
ought  to  take  this  care.  If  either  himself  or  any  of  his 
family  can  read,  he  may  use  some  prayers  out  of  some  good 
book ;  if  it  be  the  service  book  of  the  church,  he  makes  a 
good  choice  :  if  they  cannot  read,  it  will  then  be  necessary 
they  should  be  taught  without  book  some  form  of  prayer 
which  they  may  use  in  the  family,  for  which  purpose  again 
some  of  the  prayers  of  the  church  will  be  very  fit,  as  being 
most  easy  for  their  memories,  by  reason  of  their  shortness, 
and  yet  containing  a  great  deal  of  matter.  But  what  choice 
soever  they  make  of  prayers,  let  them  be  sure  to  have  some, 
and  let  no  man  that  professes  himself  a  Christian  keep  so 
heathenish  a  family  as  not  to  see  God  be  daily  worshipped 
in  it.  But  when  the  master  of  a  family  hath  done  his  duty 
in  this  providing,  it  is  the  duty  of  every  member  of  it  to 
make  use  of  that  provision,  by  being  constant  and  diligent  at 
those  Family  Prayers. 

13.  Private  or  secret  Prayer  is  that  which  is  used  by  a 


SUNDAY  v.]  THE  DUTY  OF  PRAYER.  107 

man  alone,  apart  from  all  others,  wherein 
we  are  to  be  more  particular,  according  to 
our  particular  needs,  than  in  public  it  is  fit  RAyer. 

to  be.  And  this  of  private  prayer  is  a  duty  which  will  not 
be  excused  by  the  performance  of  the  other  of  public. — 
They  are  both  required,  and  one  must  not  be  taken  in  ex- 
change for  the  other.  And  whoever  is  diligent  in  public 
prayers,  and  yet  negligent  in  private,  it  is  much  to  be  feared 
he  rather  seeks  to  approve  himself  to  men  than  to  God  ; 
contrary  to  the  command  of  our  Saviour,  Matt.  vi.  who 
enjoins  this  private  prayer,  this  praying  to  our  Father  in 
secret,  from  whom  alone  we  are  to  expect  our  reward,  and 
not  from  the  vain  praises  of  men. 

14.  Now  this  duty  of  Prayer  is  to  be  often  performed,  by 
none  seldomer  than  evening  and  morning, 

it  being  most  necessary  that  we  should  thus  ^i^equency  in 
begin  and  end  all  our  works  with  God,  and  prayer. 

that  not  only  in  respect  of  the  duty  we  owe  him,  but  also  in 
respect  of  ourselves,  who  can  never  be  either  prosperous  or 
safe,  but  by  committing  ourselves  to  him ;  and,  therefore, 
should  tremble  to  venture  on  the  perils  either  of  day  or  night 
without  his  safeguard.  How  much  oftener  this  duty  is  to  be 
performed,  must  be  judged  according  to  the  business  or  leisure 
men  have  ;  where,  by  business,  I  mean  not  such  business  as 
men  unprofitably  make  to  themselves,  but  the  necessary 
business  of  a  man's  caUing,  which  with  some  will  not  aiford 
them  much  time  for  set  and  solemn  Prayer.  But  even  these 
men  may  often  in  a  day  lift  up  their  hearts  to  God  in  some 
short  prayers  even  whilst  they  are  at  their  work.  As  for  those 
that  have  more  leisure,  they  are  in  all  reason  to  bestow  more 
time  upon  this  duty.  And  let  no  man  that  can  find  time  to 
bestow  upon  his  vanities,  nay,  perhaps  his  sins,  say  he  wants 
leisure  for  Prayer,  but  let  him  now  endeavour  to  redeem 
what  he  hath  misspent,  by  employing  more  of  that  leisure 
in  this  duty  for  the  future  :  and  surely  if 
we  did  but  rightly  weigh  how  much  it  is  ^^^vantages 
our  own  advantage  to  perform  this  duty,  we 
should  think  it  wisdom  to  be  as  frequent  as  we  are  ordinarily 
seldom  in  it. 

15.  For  first,  it  is  a  great  Honour  for  us  poor  worms  of 
the  earth  to  be  allowed  to  speak  so  freely 

to  the  Majesty  of  Heaven.    If  a  king  should         honour. 
but  vouchsafe  to  let  one  of  his  meanest  subjects  talk  familiary 


108  THE  DUTY  OF  PRAYER.  [sUNDAY  V. 

and  freely  with  him,  it  would  be  looked  on  as  a  huge  honour ; 
that  man  how  despicable  soever  he  were  before,  would  then 
be  the  envy  of  all  his  neighbours  ;  and  there  is  little  question 
he  would  be  willing  to  take  all  opportunities  of  receiving  so 
great  a  grace.  But  alas  !  this  is  nothing  to  the  honour  is 
offered  us,  who  are  allowed,  nay  invited,  to  speak  to  and 
converse  with  the  King  of  Kings,  and  therefore,  how  for- 
ward should  we  in  all  reason  be  to  it ! 

16.  Secondly,  it  is  a  great  Benefit,  even  the  greatest  that 

can  be  imagined ;  for  Prayer  is  the  instru- 
ment of  fetching  down  all  good  things  to 
us,  whether  spiritual  or  temporal ;  no  prayer,  that  is  qualified 
as  it  ought  to  be,  but  is  sure  to  bring  a  blessing  according 
to  that  of  the  wise  man,  Ecclus.  xxxv.  17.  The  prayer  of 
the  humble  pierceth  the  clouds,  and  will  not  turn  away  till 
the  Highest  regard  it.  You  would  think  him  a  happy  man 
that  had  once  certain  means  of  helping  him  to  whatever  he 
wanted,  though  it  were  to  cost  him  much  pains  and  labour ; 
now  this  happy  man  thou  mayest  be  if  thou  wilt.  Prayer 
is  the  never-failing  means  of  bringing  thee,  if  not  all  that 
thou  thinkest  thou  wantest,  yet  all  that  indeed  thou  dost, 
that  is,  all  that  God  sees  fit  for  thee.  And  therefore  be  there 
never  so  much  weariness  to  thy  flesh  in  the  duty,  yet,  con- 
sidering in  what  continual  want  thou  standest  of  something 
or  other  from  God,  it  is  madness  to  let  that  uneasiness  dis- 
hearten thee,  and  keep  thee  from  this  so  sure  means  of  sup- 
plying thy  wants. 

17.  But  in  the  third  place,  this  duty  is  in  itself  so  far 

PLEASANTNESS.  ^^^^^  ^^"^^  uncasy,  that  it  is  very  pleas- 
ant. God  is  the  fountain  of  happiness,  and 
at  his  right  haiid  are  ptleasures  for  evermore,  Psalm  xvi. 
11.  And  therefore  the  nearer  we  draw  to  him,  the  happier 
we  must  needs  be,  the  very  joys  of  heaven  arising  from  our 
nearness  to  God.  Now  in  this  life  we  have  no  way  of 
drawing  so  near  to  him  as  by  this  of  Prayer,  and  therefore 
surely  it  is  that  which  in  itself  is  apt  to  afford  abundance  of 
delight  and  pleasure ;  if  it  seem  otherwise  to  us,  it  is  from 
some  distemper  of  our  own  hearts,  which  like  a  sick  palate 
cannot  relish  the  most  pleasant  meat.     Prayer  is  a  pleasant 

CARNALITY  ONE    ^"^^^^  ^^^  '^  ^^  ^'^^^^  ^  Spiritual  ouc  ;  and 
x,x, .  c^^.  ^  therefore  if  thy  heart  be  carnal,  if  that  be 

REASON  OF  ITS  ^      .  1  /■,  ,  ,        '  p  ,, 

set  either  on  the  contrary  pleasures  of  the 

SEEMING  OTHER-    n      i  -i  r  .u  a  ^  .x. 

flesh,  or  dross  oi  the  word ;  no  marvel  then, 
if  thou  taste  no  pleasantness  in  it,  if,  like 


SUNDAY  v.]        THE  DUTY  OF  PRAYER.  109 

the  Israelites,  thou  despise  manna,  while  thou  longest  after 
the  flesh-pots  of  Egypt.  Therefore,  if  thou  find  a  weariness 
in  this  duty,  suspect  thyself,  purge  and  refine  thy  heart  from 
the  love  of  all  sin,  and  endeavour  to  put  it  into  a  heavenly 
and  spiritual  frame,  and  then  thou  wilt  find  this  no  unpleas- 
ant exercise,  but  full  of  delight  and  satisfaction.  In  the 
mean  time,  complain  not  of  the  hardness  of  the  duty,  but  of 
the  untowardness  of  thy  own  heart. 

18.  But  there  may  also  be  another  reason  of  its  seeming 
unpleasant  to  us,  and  that  is  want  of  use. 

You  know  there  are  many  things,  which 

seem  uneasy  at  the  first  trial,  which  yet 

after  we  are  accustomed  to  them  seem  very  delightful ;  and 

if  this  be  thy  case,  then  thou  knowest  a  ready  cure,  viz.  to 

use  it  oftener,  and  so  this  consideration  naturally  enforces 

the  exhortation,  of  being  frequent  in  this  duty. 

19.  But  we  are  not  only  to  consider  how  often,  but  how 
well  we  perform  it.      Now,  to  do  it  well, 

/  .     r      .    ,1  ♦x  f  TO  ASK  NOTHING 

we  are  to  respect,  first,  the  matter  oi  our 

Prayers,  to  look  that  we  ask  nothing  that 

is    unlawful,  as  revenge    upon    our  enemies,  or  the    like. 

Secondly,  the  manner :  and  that  must  be 

first  in  Faith  ;  we  must  believe,  that  if  we 

Faith 
ask  as  we  ought,  God  will  either  give  us 

the  thing  we  ask  for,  or  else  somethino-  which  he  sees  better 

for  us  :  and  then  secondly  in  Humility  ;  we 

1  1    J  -^  ,  ^^1  IN  HUMILITY. 

must   acknowledge   ourselves   utterly  un- 
worthy of  any  of  those  good  things  we  beg  for,  and  there- 
fore sue  for  them  only  for  Christ's  sake  ; 
Thirdly,  with  Attention  ;    we  must  mind 

TION 

what  we  are  about,  and  not  suffer  ourselves 
to  be  carried  away  to  the  thought  of  other  things.  I  told 
you  at  the  first,  that  Prayer  was  the  business  of  the  Soul ; 
but  if  our  minds  be  wandering,  it  is  the  work  only  of  the 
tongue  and  lips,  which  make  it  in  God's  account  no  better 
than  vain  babbling,  and  so  will  never  bring  a  blessing  on  us. 
Nay,  as  Jacob  said  to  his  mother,  Gen.  xxvii.  12,  it  will  be 
more  likely  to  bring  a  curse  on  us  than  a  blessing,  for  it  is 
a  profaning  one  of  the  most  solemn  parts  of  God's  service, 
it  is  a  piece  of  hypocrisy,  the  drawing  near  to  him  with 
our  lips,  when  our  hearts  are  far  from  him,  and  a  great 
slighting  and  despising  that  dreadful  Majesty  we  come  be-^ 
fore ;  and  as  to  ourselves,  it  is  a  most  ridiculous  folly,  that 

10 


OF  GOD  S 
MAJESTY. 


110  THE  Duty  of  prayer.  Lsunday  v. 

we  who  come  to  God  upon  such  weighty  eiTands,  as  are  all 
the  concernments  of  our  souls  and  bodies,  should  in  the 
midst  forget  our  business,  and  pursue  every  the  lightest  thing 
that  either  our  own  vain  fancies  or  the  Devil,  whose  business 
it  is  here  to  hinder  us,  can  offer  to  us.  It  is  just  as  if  a 
malefactor,  that  comes  to  sue  for  his  life  to  the  king,  should 
in  the  midst  of  his  supplications  happen  to  espy  a  butterfly, 
and  then  should  leave  his  suit,  and  run  a  chase  after  that 
butterfly :  would  you  not  think  it  a  pity  a  pardon  should  be  cast 
away  upon  so  wretchless  a  creature  ?  And  sure  it  will  be  as  un- 
reasonable to  expect  that  God  should  attend  and  grant  those 
suits  of  ours,  which  we  do  not  at  all  consider  ourselves. 

20.  This  wandering  in  Prayer  is  a  thing  we  are  much 

concerned  to  arm  ourselves  against,  it  being 

HELPS  against    ^^^^  ^^  ^^-^^^  ^^^  ^^^  naturally  wonderfully 

WANDERING.      ^^^^^^      ^^  ^^^^  ^^^  -^  ^^.^^  ^^  ncccssary 

first  to  possess  our  hearts,  at  our  coming  to  praye;-s,  with  the 
greatness  of  that  Majesty    we  are  to  ap- 

CONSIDERATION      ^  i,*i.*  A        A    ^      u  ■ 

proach,  that  so  we  may  dread  to  be  vam 
and  trifling  in  his  presence.  Secondly, 
we  are  to  consider  the  great  concernment 

of  the  things  we  are  to  ask,  some  whereof  are  such  that  if 
we  should  not  be  heard,  we  were  of  all 
creatures  the  most  miserable  ;  and  yet  this 

wandering  is  the  way  to  keep  us  from  being  heard.  Thirdly, 
Ave  are  to  beor  God's  aid  in  this  particular : 

PRAYER  FOR  ,    ^,  ex.        ^i,  ,^     ^    . 

,  and  therefore  when  thou  settest  to  prayer, 

let  thy  first  petition  be  for  this  grace  of 
Attention. 

21.  Lastly,  be  as  watchful  as  is  possible  over  thy  heart  in 
WATCHFULNESS     ^'"^^  ^^  prayer,  to  keep  out  all  wandering 

thoughts  ;  or,  if  any  have  gotten  in,  let  them 
not  find  entertainment,  but  as  soon  as  ever  thou  discernest  them, 
suffer  them  not  to  abide  one  moment,  but  cast  them  out  with 
indignation,  and  beg  God's  pardon  for  them.  And  if  thou 
dost  thus  sincerely  and  diligently  strive  against  tliem,  either 
God  will  enable  thee  in  some  measure  to  overcome,  or  he 
will  in  his  mercy  pardon  thee  what  thou  canst  not  prevent. 
But  if  it  be  through  thy  own  negligence,  thou  art  to  expect 
neither,  so  long  as  that  negligence  continues. 

22.  In  the  fourth  place,  we  must  look  our  prayers  be  with 

Zeal  and  Earnestness ;  it  is  not  enough 
that  we  so  far  attend    them  as  barely  to 


SUNDAY  v.]        THE  DUTY  OF  PRAYER.  HI 

know  what  it  is  we  say  ;  but  we  must  put  forth  all  the  affec- 
tion and  devotion  of  our  souls,  and  that  according  to  the 
several  parts  of  prayer  before  mentioned.  It  is  not  the  cold, 
faint  request  that  will  ever  obtain  from  God  ;  we  see  it  will 
not  from  ourselves  ;  for  if  a  beggar  should  ask  relief  from  us, 
and  do  it  in  such  a  scornful  manner  that  he  seemed  indiffer- 
ent Avhether  he  had  it  or  no,  we  should  think  he  had  either 
little  want,  or  great  pride  ;  and  so  have  no  heart  to  give  him. 
Now,  surely  the  things  we  ask  from  God  are  so  much  above 
the  rate  of  an  ordinary  alms,  that  we  can  never  expect  they 
should  be  given  to  slight  and  heartless  petitions.  No  more 
in  like  manner  will  our  sacrifice  of  praise  and  thanksgiving 
ever  be  accepted  by  him,  if  it  be  not  offered  from  a  heart 
truly  affected  with  the  sense  of  his  mercies  ;  it  is  but  a  kind 
of  formal  complimenting  which  will  never  be  approved  by 
him  who  requires  the  heart,  and  not  the  lips  only.  And  the 
like  may  be  said  of  all  the  other  parts  of  prayer.  Therefore 
be  careful,  when  thou  drawest  nigh  to  God  in  prayer,  to 
raise  up  thy  soul  to  the  highest  pitch  of  Zeal  and  earnestness 
thou  art  able.  And  because  of  thyself  alone  thou  art  not 
able  to  do  any  thing,  beseech  God  that  he  will  inflame  thy 
heart  with  this  heavenly  fire  of  devotion,  and  when  thou 
hast  obtained  it,  beware  that  thou  neither  quench  it  by  any 
wilful  sin,  nor  let  it  go  out  again  for  want  of  stirring  it  up 
and  employing  it. 

23.  Fifthly,  we  must  pray  with-  Purity,  I  mean,  we  must 
puro^e  our  hearts  from  all  affections  to  sin. 

WTT'TT    "PTT'PTT'V 

This  is  surely  the  meaning  of  the  apostle, 
1  Ti3i.  ii.  8,  when  he  commands  men  to  lift  up  holy  hands 
in  prayer,  and  he  there  instances  in  one  special  sort  of  sin, 
wrath  and  doubting ;  where  by  doubting  is  meant  those  un- 
kind disputes  and  contentions  which  are  so  common  amongst 
men.  And  surely  he  that  cherishes  that  or  any  other  sin  in 
his  heart,  can  never  lift  up  those  holy  hands  which  are  re- 
quired in  this  duty.  And  then  sure  his  prayers,  be  they 
never  so  many  or  earnest,  will  little  avail  him.  The  Psalmist 
will  tell  him  he  shall  not  be  heard.  Psalm  Ixvi.  18,  If  I  re- 
gard iniquity  in  my  heart,  the  Lord  will  not  hear  me. 
Nay,  Solomon  will  tell  him  yet  worse,  that  his  prayers  are 
not  only  vain,  but  abominable,  Prov.  xv.  8,  Tlie  sacrifice 
of  the  wicked  is  an  abomination  to  the  Lord.  And  thus 
to  have  our  prayers  turned  into  sin,  is  one  of  the  heaviest 
things   that  can  befall  any  man.     We  see  it  is  set  down  in 


112  THE  DUTY  OF  PRAYER.        [sUNDAY  V. 

that  sad  catalogue  of  curses,  Psalm  cix.  7.  Therefore  let 
us  not  be  so  cruel  to  ourselves  as  to  pull  it  upon  our  own 
heads,  which  we  certainly  do  if  we  offer  up  prayers  from 
an  impure  heart. 

24.  In  the  last  place,  we  must  direct  our  prayers  to  right 

Ends ;  and  that  either  in  respect  of  the 
THE  RIGHT      pj-^yer  itsclf,  or  the  things  we   pray  for ; 
ENDS.  jj^g^^  ^g  must  pray  not  to  gain  the  praise 

of  devotion  amongst  men,  like  those  hypocrites,  Matt.  vi. 
5,  nor  yet  only  for  company  or  fashion  sake  to  do  as  others 
do  :  but  we  must  do  it,  first,  as  an  act  of  worship  to  God ; 
secondly,  as  an  acknowledgment  that  he  is  that  great  spring 
from  whence  alone  we  expect  all  good  things ;  and  thirdly, 
to  gain  a  supply  of  our  own  or  others'  needs.  Then  in 
respect  of  the  things  prayed  for ;  we  must  be  sure  to  have 
no  ill  aims  upon  them ;  we  must  not  ask  that  we  may  con- 
sume it  upon  our  lusts,  James  iv.  3,  as  those  do  who  pray 
for  wealth,  that  they  may  live  in  riot  and  excess ;  and  for 
power,  that  they  may  be  able  to  mischief  their  enemies,  and 
the  like.  But  our  end  in  all  must  be  God's  glory  first,  and 
next  that,  our  own  and  others'  salvation ;  and  all  other  things 
must  be  taken  in  only  as  they  tend  to  those ;  which  they  can 
never  do  if  we  abuse  them  to  sin.  I  have  now  done  with 
that  first  part  of  worship,  that  of  the  Soul. 

25.  The  other  is  that  of  the  Body,  and  that  is  nothing  else 

but  such  humble  and  reverent  gestures  in 
^  our  approaches  to  God,  as  may  both  ex- 

press  the  inward  reverence  of  our  Souls, 
and  may  also  pay  him  some  tribute  for  our  very  Bodies,  with 
which  the  Apostle  commands  us  to  glory  God,  as  well  as 
with  our  Souls  ;  and  good  reason,  since  he  hath  created  and 
redeemed  the  one  as  well  as  the  other :  whensoever,  there- 
fore, thou  offerest  thy  prayers  unto  God,  let  it  be  with  all 
lowliness  as  well  of  body  as  of  mind,  according  to  that  of 
the  Psalmist,  Psa.  xcv.  6,  O  come  and  let  us  worship,  let 
us  fall  down  and  kneel  before  the  Lord  our  Maker. 

26.  The  ninth  Duty  to  God  is  Repentance  :  that  this 

is  a  duty  to  God  we  are  taught  by  the 

repentance.      a  ^1        a  oi  u  1  •  r 

Apostle,  Acts  xx.  21,  where  speakmg  oi 
repentance,  he  styles  it  repentance  towards  G  od.  And  there 
is  good  reason  this  should  be  a  duty  to  him,  since  there  is 
no  sin  we  commit  but  is  either  mediately  or  immediately 


SUNDAY  v.]        THE  DUTY  OF  PRAYER.  113 

against  him.  For  though  there  be  sins  both  against  ourselves 
and  our  neighbours,  yet  they  being  forbidden  by  God,  they 
are  also  breaches  of  the  commandments,  and  so  sins  against 
him. 

This  repentance  is,  in  short,  nothing  but  a  turning  from 
Sin  to  God,  the  casting  off  all  our  former 
evils,  and  instead  thereof,  constantly  prac-       ^  turning 
tising  all  those  Christian  duties  Avhich  God     ^^°^  ^^^  '^^ 
requireth  of  us.     And  this  is  so  necessary  ^^^' 

a  duty,  that  without  it  we  certainly  perish  :  we  have  Christ's 
word  for  it,  Luke  xiii.  5,  Except  ye  repent  ye  shall  all  like- 
wise perish. 

27.  The  directions  for  performing  the  several  parts  of  this 
Duty  have  been  already  given  in  the  preparation  to  the 
Lord's    Supper,   and   thither   I   refer   the 

reader.     Only  I  shall  here  mind  him  that       ™^  ^^^ 
it  is  not  to  be  looked  upon  as  a  Duty  to  be         ^^^  duty. 
practised  only  at  the  time  of  receiving  the  Sacrament.     For 
this  being  the  only  remedy  against  the  poison  of  sin,  we 
must  renew  it  as  often  as  we  repeat  our  sins,  that  is  daily. 
I  mean  we  must  every  day  repent  of  the 
sins  of  that  Day.     For  what  Christ  saith 
of  other  evils  is  true  also  of  this.  Sufficient  to  the  day  is  the 
evil  thereof;  Ave  have  sins  enough  of  each  day  to  exercise  a 
daily  repentance ;  and,  therefore,  every  man  must  thus  daily 
call  himself  to  account. 

28.  But  as  it  is  in  accounts,  they  who  constantly  set  down 
their   daily  expenses   have  yet   some  set 

m»  .  AT  S'PT'   TTAfPS 

Time  of  casting  up   the  whole  sum,  as  at  '      * 

the  end  of  the  week  or  month  ;  so  should  it  also  be  here, 
we  should  set  aside  some  time  to  humble  ourselves  solemnly 
before  God  for  the  sins,  not  of  that  day  only,  but  of  our 
whole  lives.  And  the  frequenter  these  times  are  the  better. 
For  the  oftener  we  thus  cast  up  our  accounts  with  God,  and 
see  what  vast  debts  we  are  run  in  to  him,  the  more  humbly 
shall  we  think  of  ourselves,  and  the  more  shall  thirst  after 
his  mercy,  which  two  are  the  special  things  that  must  qualify 
us  for  his  pardon.  He  therefore  that  can  assign  himself  one 
day  in  the  week  for  this  purpose,  will  take  a  thriving  course 
for  his  soul.  Or  if  any  man's  state  of  life  be  so  busy  as  not 
to  afford  him  to  do  it  so  often,  let  him  yet  come  as  near  to 
that  frequency  as  is  possible  for  him,  remembering  always, 

10* 


114  THE  DUTY  OF  PRAYER.  [sUNDAY  V. 

that  none  of  his  worldly  employments  can  bring  him  in  near 
so  gainful  a  return  as  this  spiritual  one  will  do  ;  and  there- 
fore, it  is  very  ill  husbandry  to  pursue  them  to  the  neglect  of 
this. 

29.  Besides  these  constant  times,  there  are  likewise  occa- 

sional times  lor  the  performance  of  this 
IN  THE  TIME  OF  ^^^^  .  ^^^^  especially  are  the  times  of 
AFFLICTION.  Calamity  and  Affliction ;  for  when  any  such 
befalls  us,  we  are  to  look  on  it  as  a  message  sent  from  Hea- 
ven to  call  us  to  this  duty  ;  and,  therefore,  must  never  neglect 
it  when  we  are  thus  summoned  to  it,  lest  we  be  of  the  num- 
ber of  them  who  despise  the  chastisements  of  the  Lord, 
Heb.  xii.  5. 

30.  There  is  yet  another  time  of  repentance,  which  in  the 

practice  of  men  hath  gotten  away  the  cus- 

AT  DEATH.         ^^^^^  ^^^^^  ^j^   ^j^^^^^  ^^^  ^^^^  -^  ^^^   ^-^^^  ^^ 

Death,  which,  it  is  true,  is  a  time  very  fit  to  renew  our  repent- 
ance, but  sure  not  proper  to  begin  it;  and  it  is  a  most  despe- 
rate madness  for  men  to  defer  it  till  then.  For  to  say  the 
mildest  of  it,  it  is  the  venturing  our  souls  upon  such  misera- 
ble uncertainties,  as  no  wise  man  would  trust  Avith  any  thing 
of  the  least  value. 

For  first,  I  would  ask  any  man  that  means  to  repent  at  his 
Death,  how  he  knows   he  shall  have  an 

THE  DANGER  O^F    j^^^^,^  ^.^^    ^^^    -^ ,       j^^  ^^    ^^^    ^^.^^  ^^^ 

DEFERRING  IT     ^^^^  suatchcd  away  in  a  moment  ?     And 

TILL  THEN.         ^^j^^  ^^^    ^^^^    ^^^^  -^    ^^^^^    ^^^  ^^    j^-^  ^^^^ 

case?  But  secondly,  suppose  we  have  a  more  leisurely 
death,  that  some  disease  give  him  warning  of  its  approach, 
yet  perhaps  he  will  not  understand  that  warning,  but  will 
still  flatter  himself,  as  very  often  sick  people  do,  with  hopes 
of  life  to  the  last :  and  so  his  death  may  be  sudden  to  him, 
though  it  comes  by  never  so  slow  degrees.  But  again,  thirdly, 
if  he  do  discern  his  danger,  yet  how  is  he  sure  he  shall  then 
be  able  to  repent  ?  Repentance  is  a  grace  of  God,  not  at  our 
command  ;  and  it  is  just  and  usual  with  God,  when  men 
have  a  long  time  refused  and  rejected  that  grace,  resisted  all 
his  calls  and  invitations  to  conversion  and  amendment,  to 
give  them  over,  at  last,  to  the  hardness  of  their  own  hearts, 
and  not  to  aflTord  them  any  more  of  that  grace  they  have  so 
despised.  Yet  suppose,  in  the  fourth  place,  that  God  in  his 
infinite  patience  should  still  continue  the  offer  of  that  grace 
to  thee,  yet  thou  that  hast  resisted,  it  may  be,  thirty,  or  forty, 


SDNDAYV.]        THE  DUTY  OF  PRAYER.  115 

or  fifty  years  together,  how  thou  knowest 

that  thou  Shalt  putoff  that  habit  of  resistance  "^^  disadvan- 

upon  a  sudden,  and  make  use  of  the  grace  '      ^  ^ 

A*      1     1  ,       J,   .  ^1,         1        +  DEATH-BED 

aiiorded  f     It  is  sure  thou  hast  many  more 

advantages  towards  the  doing  it  now,  than  ^  ^^* 

thou  wilt  have  then. 

31.  For  first,  the  longer  Sin  hath  kept  possession  of  the 
heart,  the  harder  it  will  be  to  drive  it  out. 

It  is  true,  if  repentance  were  nothing  but  a 

OK  STIV 

present  ceasing  from  the  acts  of  Sin,  the 
death-bed  were  fittest  for  it,  for  then  we  are  disabled  from 
committing  most  sins ;  but  I  have  formerly  showed  you, 
repentance  contains  much  more  than  so,  there  must  be  in  it 
a  sincere  hatred  of  sin,  and  love  of  God.  Now  how  un- 
likely is  it  that  he  which  hath  all  his  life  loved  sin,  cherished 
it  in  his  bosom,  and  on  the  contrary,  abhorred  God  and  good- 
ness, should  in  an  instant  quite  change  his  affections,  hate 
that  sin  he  loved,  and  love  God  and  goodness,  which  before 
he  utterly  hated  ? 

32.  And  secondly,  the  Bodily  Pains  that  attend  a  death- 
bed will  direct  thee,  and  make  thee  unable 

to  attend  the  work  of  repentance,  which  is      ^  ^^^  pains. 
a  business  of  such  weight  and  difficulty,  as  will  employ  all 
our  powers,  even  when  they  are  the  freshest. 

33.  Consider  those  disadvantages  thou  must  then  struggle 
with,  and  then  tell  me  what  hope  there  is 

thou  shalt  then  do  that,  which  now  upon 
much  easier  terms  thou  wilt  not.  But  in 
the  third  place,  there  is  a  danger  behind,  beyond  all  these, 
and  that  is,  that  the  repentance  which  death  drives  a  man  to, 
will  not  be  a  true  repentance ;  for  in  such  a  case  it  is  plain 
it  is  only  the  fear  of  hell  puts  him  on  it,  which,  though  it 
may  be  a  good  beginning,  where  there  is  time  after  to  per- 
fect it ;  yet  where  it  goes  alone,  it  can  never  avail  for  salva- 
tion. Now  that  death-bed  repentances  are  often  only  of  this 
sort,  is  too  likely,  when  it  is  observed,  that  many  men  who 
have  seemed  to  repent  when  they  have  thought  death  ap- 
proaching, have  yet,  after  it  hath  pleased  God  to  restore 
them  to  health,  been  as  wicked  (perhaps  worse)  as  ever  they 
were  before  ;  which  shows  plainly  that  there  was  no  real 
change  in  them ;  and  then  surely  had  such  a  man  died  in 
that  seeming  repentance,  God,  irho  tries  the  hearty  would 
not  have  accepted  it,  which  he  saw  was  unsincere.     When 


116  THE  DUTY  OF  PRAYER.  [sUNDAY  V. 

all  these  dangers  are  laid  together,  it  will  surely  appear  a 
most  desperate  adventure  for  any  man  to  trust  to  a  death-bed 
repentance.  Nor  is  it  ever  the  less  for  that  example  of  the 
penitent  thief,  Luke  xxii.  43,  which  is  by  many  so  much 
depended  on.  For  it  is  sure  his  case  and  ours  differ  widely ; 
he  had  never  heard  of  Christ  before,  and  so  more  could  not 
be  expected  of  him  than  to  embrace  him  as  soon  as  he  was 
tendered  to  him  :  but  we  have  had  him  offered,  nay,  pressed 
upon  us  from  our  cradles,  and  yet  have  rejected  him.  But 
if  there  were  not  this  difference,  it  is  but  a  faint  hope  can  be 
raised  only  from  a  single  example,  and  another  we  find  not 
in  the  whole  Bible.  The  Israelites,  we  read,  were  fed  with 
manna  from  heaven ;  but  would  you  not  think  him  stark 
mad  that  should  out  of  expectation  of  the  like,  neglect  to 
provide  himself  any  food  ?  Yet  it  is  full  as  reasonable  to 
depend  upon  this  example  as  the  other.  I  conclude  all  in 
the  words  of  the  wise  man,  Eccles.  xii.  1,  Remember  thy 
Creator  in  the  days  of  thy  youth.,  before  the  evil  days 
come. 

34.  To  this  duty  of  repentance,  Fasting  is  very  proper  to 
be  annexed.  The  Scripture  usually  joins 
FASTING.  i^QYn  together  ;  among  the  Jews,  the  great 
day  of  atonement  was  to  be  kept  with  fasting,  as  you  may 
see  by  comparing  Levit.  xvi.  31,  with  Isa.  Iviii.  5.  And 
this  by  God's  especial  appointment.  And  in  the  prophets 
when  the  people  are  called  upon  to  repent  and  humble  them- 
selves, they  are  also  called  on  to  Fast.  Thus  it  is,  Joel  ii. 
12,  Therefore  now  thus  saith  the  Lord,  Turn  ye  unto  me 
with  all  your  hearts,  ivith  fasting,  and  with  iveeping,  &c. 
Yea,  so  proper  hath  fasting  been  accounted  to  humiliation, 
that  we  see  even  wicked  Ahab  would  not  omit  it  in  his, 
1  Kings  xxi.  27,  nor  the  heathen  Ninevites  in  theirs,  Jonah 
iii.  5.  Nor  is  it  less  fit  or  less  acceptable  since  Christ,  than 
it  was  before  him.  For  we  see  he  supposes  it  as  a  duty 
sometimes  to  be  performed,  when  he  gives  directions  to  avoid 
vain-glory  in  it,  Matt.  vi.  6.  And  also  assures  us  that  if 
it  be  performed  as  it  ought,  not  to  please  men  but  God,  it 
will  surely  be  rewarded  by  him.  And  accordingly  we  find 
it  practised  by  the  saints.  Anna,  Luke  ii.  37,  served  God 
with  fasting  and  prayer :  where  it  is  observable,  that  it  is 
reckoned  as  a  service  of  God,  fit  to  be  joined  with  prayers. 
And  the  Christians  of  the  first  times  were  generally  very 
frequent  in  the  practice  of   it.     Now,  though  Fasting  be 


SUNDAY  v.]  THE  DUTY  OF  PRAYER.  117 

especially  proper  to  a  time  of  humiliation,  yet  it  is  not  so 
restrained  to  it,  but  it  may  be  seasonable,  whensoever  we 
have  any  extraordinary  thing  to  request  from  God.  Thus 
when  Esther  was  to  endeavour  the  deliverance  of  her  people 
from  destruction,  she  and  all  the  Jews  kept  a  solemn  Fast, 
Esther  iv.  16.  And  thus  when  Paul  and  Barnabas  were 
to  be  ordained  Apostles,  there  was  Fasting  joined  to  prayer. 
Acts  xiii.  3.  And  so  it  will  be  very  fit  for  us  whensoever 
we  have  need  of  any  extraordinary  directions  or  assistance 
from  God,  whether  concerning  our  temporal  or  spiritual  con- 
cernments, thus  to  quicken  our  prayers  by  Fasting.  But 
above  all  occasions,  this  of  humiliation  seems  most  to  require 
it ;  for  besides  the  advantages  of  kindling  our  zeal,  which 
is  never  more  necessary  than  when  we  beg  for  pardon  of 
sins.  Fasting  carries  in  it  somewhat  of  revenge,  which  is 
reckoned  as  a  special  part  of  repentance,  2  Cor.  vii.  11. — 
For  by  denying  our  bodies  the  refreshment  of  our  ordinary 
food,  we  do  inflict  somewhat  of  punishment 
upon  ourselves  for  our  former  excesses,  or  ting  a 

whatever  other  sins  we  at  that  time  accuse  ^^'^^^^^  upon 
ourselves  of;  which  is  a  proper  effect  of  ourselves. 
that  indignation  which  every  sinner  ought  to  have  against 
himself.  And  truly  he  that  is  so  tender  of  himself,  that  he 
can  never  find  in  his  heart  so  much  as  to  miss  a  meal,  by 
way  of  punishment  for  his  faults,  shows  he  is  not  much 
fallen  out  with  himself  for  committing  them  ;  and  so  wants 
that  indignation  which  the  Apostle  in  the  fore-named  texts 
mentions  as  a  part  of  true  repentance. 

35.  There  is  no  doubt  but  such  holy  revenges  upon  our- 
selves for  sins  are  very  acceptable  to  God ; 

yet  we  must  not  think  that  either  those,  or    ^^^^  Revenges 

1  •  1  T  1  •  ACCFPTABL'F 

any  thmg  else  we  can  do,  can  make  satis- 
faction for  our  offences ;  for  that  nothing  ^^  ^  ^^^* 
but  the  blood  of  Christ  can  do.     And,  therefore,  on  that, 
and  not  on  any  of  our  performances  we 
must  depend  for  pardon.     Yet  since  that    ^^^  ^^  ^^'^^^' 
blood  shall  never  be   appKed  to  any  but     ^^^^ion  for 
penitent  sinners,  we  are  as  much  concerned 
to  bring  forth  all  the  fruits  of  repentance,  as  if  our  hopes 
depended  on  them  only. 

36.  How  often  this  duty  of  Fasting  is  to  be  performed, 
we  have  no  direction  in  Scripture.     That  must  be  allotted 


118  THE  DUTY  OF  PRAYER.  [sUNDAY  V. 

by  men's  own  piety,  according  as  their 
health  or  other  considerations  will  allow. 
But  as  it  is  in  humiliation,  the  frequenter 
returns  we  have  of  set  times  for  it,  the  better ;  so  it  is  like- 
wise in  Fasting,  the  oftener,  the  better,  so  it  be  not  hurtful 
either  to  our  healths,  or  to  some  other  duty  required  of  us. 
Nay,  perhaps  Fasting  may  help  some  men  to  more  of  those 
times  for  humiliation,  than  they  would  otherwise  gain.  For 
perhaps  there  are  some  who  cannot,  without  a  manifest  hin- 
derance  to  their  calling,  allow  a  whole  day  to  that  work,  yet 
such  an  one  may  at  least  afford  that  time  he  would  other- 
wise spend  in  eating ;  and  so  Fasting  will  be  doubly  useful 
towards  such  a  man's  humiliation,  both  by  helping  him  in 
the  duty,  and  gaining  him  time  for  it. 

37.  I  have  now  gone  through  the  first  branch  of  our  Duty 

to  God ;  to  wit,  the  acknowledging  him  for 

SECOND  BRANCH  ^    ',         rr-i  A    •       ^1,1,- 

our  God.      Ihe  second  is,  the  havmff  no 

OF  OUR  DUTY         ,i  r       i,-   r.  t  a  r*^i  •*  • 

Other,  ot  which  1  need  say  little,  as  it  is  a 
forbidding  of  that  grosser  sort  of  heathenish 
idolatry,  the  worshipping  of  idols,  which  though  it  w^ere  once 
common  in  the  world,  yet  is  now  so  rare,  that  it  is  not  likely 
any  that  shall  read  this  will  be  concerned  in  it.  Only  I  must 
say,  that  to  pay  divine  worship  to  any  creature,  be  it  saint 
or  angel,  yea,  or  the  image  of  Christ  himself,  is  a  transgres- 
sion against  this  second  branch  of  our  Duty  to  God,  it  being 
the  imparting  that  to  a  creature  which  is  due  only  to  God ; 
and,  therefore,  is  strictly  to  be  abstained  from. 

38.  But  there  is  another  sort  of  idolatry,  of  which  we  are 

generally  guilty,  and  that  is,  when  we  pay 
those  affections  of  Love,  Fear,  Trust,  and 

IDOLATRY  •  7  7  7 

the  like,  to  any  creature  in  a  higher  degree 
than  we  do  to  God  :  for  that  is  the  setting  up  that  thing, 
whatsoever  it  is,  for  our  God.  And  this  inward  kind  of 
Idolatry  is  that  which  provokes  God  to  jealousy,  as  well  as 
the  outward  of  worshipping  an  idol.  I  might  enlarge  much 
upon  this,  but  because  some  severals  of  it  have  been  touched 
on  in  the  former  discourse,  I  suppose  it  needless  ;  and,  there- 
fore, shall  now  proceed  to  the  second  head  of  Duty,  that  to 
Ourselves. 


SUNDAY  VI. 


Duty  to  Ourselves :  of  Sobriety ;  of  Humility  ;  the  great  Sin  of  Pride  ; 
of  Vain-glory,  the  Danger,  Folly  ;  the  Means  to  prevent  it :  of  Meek- 
ness, &.C. 

This  Duty  to  Ourselves  is  by  St.  Paul  in  the  foremen- 
tioned  text,  Titus  ii.  12,  summed  up  in 


DUTY  TO  OUR- 
SELVES. 


this  one  word  soberly.  Now,  by  soberly, 
is  meant  our  keeping  within  those  due 
bounds  which  God  hath  set  us.  My  business  will  therefore 
be  to  tell  you  what  are  the  particulars  of  this  sobriety :  and 
that  first,  in  respect  of  the  soul ;  secondly,  in  respect  of  the 
body.  The  sobriety  of  the  soul  stands  in  right  governing 
its  passions  and  affections  ;  and  to  that  are  many  virtues 
required.     I  shall  give  you  the  particulars  of  them. 

2.  The  first  of  them  is  Humility,  which  may  well  have 
the  prime  place,  not  only  in  respect  of  the 

excellency  of  the  virtue,  but  also  of  its  use- 
fulness towards  the  obtaining  of  all  the  rest.  This  being 
the  foundation  on  which  all  others  must  be  built.  And  he 
that  hopes  to  gain  them  without  this,  will  prove  but  like  that 
foolish  builder  Christ  speaks  of,  Luke  vi.  49,  who  built  his 
house  on  the  sand.  Of  the  humility  towards  God  I  have 
already  spoken,  and  showed  the  necessity  of  it :  I  am  now 
to  speak  of  Humility,  as  it  concerns  ourselves,  which  will  be 
found  no  less  necessary  than  the  former. 

3.  This  Humility  is  of  two  sorts  :  the  first  is,  the  having 
a  mean  and  low  opinion  of  ourselves  ;  the  second  is,  the 
being  content  that  others  should  have  so  of  us.  The  first 
of  these  is  contrary  to  pride,  the  other  to  vain-glory.  And 
that  both  these  are  absolutely  necessary  to  Christians,  I  am 
now  to  show  you  ;  which  will,  I  conceive,  best  be  done  by 
laying  before  you,  first,  the  sin  ;  secondly,  the  danger  ;  thirdly, 
the  contrary  vices. 

4.  And  first  for  Pride ;  the  Sin  of  it  is  so  great  that  it 
cast  the  anorels  out  of  Heaven,  and  there- 

c  -c  1  f     •      u      .1  1       THE  GREAT  SIN 

fore,  if  we  may  ludofe  oi  sm  by  the  punish- 
ment,  it  was  not  only  the   first,  but  the 
greatest  sin  that  ever  the  devil  himself  hath  been  guilty  of; 
but  we  need  no  better  proof  of  the  heinousness  of  it,  than 

119 


120  SIN  or  PRIDE.  [SUNDAY  VI. 

the  extreme  hatefulness  of  it  to  God ;  which  besixles  that 
instance  of  his  punishing  the  Devil,  we  may  frequently  find 
in  the  Scriptures,  Prov.  xvi.  5,  Every  one  that  is  proud  in 
heart  is  an  abomination  to  the  Lord.  And  again  chap.  vi. 
16,  where  there  is  mention  of  several  things  the  Lord  hates, 
a  proud  look  is  set  at  the  first  of  them :  so  James  iv.  6,  God 
resisteth  the  proud;  and  divers  other  texts  there  are  to  the 
same  purpose,  which  shows  the  great  hatred  God  bears  to 
this  sin  of  Pride.  Now  since  it  is  certain,  God,  who  is  all 
goodness,  hates  nothing  but  as  it  is  evil,  it  must  needs  follow, 
that  where  God  hates  in  so  great  a  degree,  there  must  be  a 
great  degree  of  evil. 

5.  But  secondly.  Pride  is  not  only  very  sinful,  but  very 

dangerous :    and   that  first,  in  respect  of 
THE  DANGER.    ^j,j^^^,jj^g  ^g  ^^  other  sins  ;  secondly,  of  be- 
traying us  to  punishments.      First,  pride 
DRAWi  draws  us  to  other  sins,  wherein  it  shows 

OTHER  SINS.  .^gg^^  indeed  to  be  the  direct  contrary  to 
humility ;  for  as  that  is  the  root  of  all  virtue,  so  is  this  of  all 
vice.  For  he  that  is  proud  sets  himself  up  as  his  own  God, 
and  so  can  never  submit  himself  to  any  other  rules  or  laws 
than  what  he  makes  to  himself.  The  ungodly,  says  the 
Psalmist,  is  so  proud  that  he  careth  not  for  God,  Psalm  x. 
4.  Where  you  see,  it  is  his  pride  that  makes  him  despise 
God.  And  when  a  man  is  once  come  to  that,  he  is  prepared 
for  the  commission  of  all  sins.  I  might  instance  in  a  multi- 
tude of  particular  sins  that  naturally  flow  from  this  of  pride  ; 
as  first  anger,  which  the  wise  man  sets  as  the  effect  of  pride, 
Prov.  xxi.  24,  calling  it  proud  wrath ;  secondly,  strife  and 
contention  ;  which  he  again  notes  to  be  the  offspring  of  Pride, 
Prov.  xiii.  10,  Only  by  pride  cometh  contention.  And 
both  these  are  indeed  most  natural  effects  of  pride ;  for  he 
that  thinks  very  highly  of  himself,  expects  much  submission 
and  observance  from  others,  and  therefore  cannot  but  rage 
and  quarrel  whenever  he  thinks  it  not  sufliiciently  paid.  It 
would  be  infinite  to  mention  all  the  fruits  of  this  bitter  root; 
I  shall  name  but  one  more,  and  that  is,  that  pride  not  only 
betrays  us  to  many  sins,  but  also  makes  them  incurable  in 
us,  for  it  hinders  the  working  of  all  remedies. 

6.  Those  remedies  must  either  come  from  God  or  man; 

if  from  God,  they  must  be   either  in  the 

frustrating  of  c  ^  ^  a  ^ 

way  01  meekness  and  gentleness,  or  else 
of  sharpness  and  punishment.      Now  if 


SUNDAY  VI.]  SIN  OF  PRIDE.  121 

God  by  his  goodness  essay  to  lead  a  proud  man  to  repent- 
ance, he  quite  mistakes  God's  meaning,  and  thinks  all  the 
mercies  he  receives  are  but  the  reward  of  his  own  desert, 
and  so  long  it  is  sure  he  will  never  think  he  needs  repentance. 
But  if  on  the  other  side  God  use  him  more  sharply  and  lay 
afflictions  and  punishments  upon  him,  those  in  a  proud  heart 
work  nothing  but  murmurings  and  hating  of  God,  as  if  he 
did  him  injury  in  those  punishments.  As  for  the  remedies 
that  can  be  used  by  man,  they  again  must  be  either  by  way 
of  correction  or  exhortation.  Corrections  from  man  will 
sure  never  work  more  on  a  proud  heart,  than  those  from 
God ;  for  he  that  can  think  God  unjust  in  them  will  much 
rather  believe  it  of  man.  And  exhortations  will  do  as  little  ; 
for. let  a  proud  man  be  admonished  though  never  so  mildly 
and  lovingly,  he  looks  on  it  as  a  disgrace ;  and  therefore  in- 
stead of  confessing  or  amending  the  fault,  he  falls  to  reproach- 
ing his  reprover  as  an  overbusy  or  censorious  person,  and 
for  that  greatest  and  most  precious  act  of  kindness,  looks  on 
him  as  his  enemy.  And  now  one  that  thus  stubbornly  re- 
sists all  means  of  cure,  must  be  concluded  in  a  most  dange- 
rous estate. 

7.  But  besides  this  danger  of  sin,  I  told  you  there  was 
another,  that  of  Punishment ;  and  of  this 
there  will  need  little  proof,  when  it  is  con- 

•  1         J<ii,i/-ii-5u  A  y  PUNISHMENT. 

sidered,  that  God  is  the  proud  man  s  pro- 
fessed enemy,  that  he  hates  and  resists  him,  as  appeared  in 
the  texts  forecited ;  and  then  there  can  be  little  doubt,  that 
he  which  hath  so  mighty  an  adversary  shall  be  sure  to  smart 
for  it.  Yet  besides  this  general  ground  of  conclusion,  it  may 
not  be  amiss  to  mention  some  of  those  texts  which  particu- 
larly threaten  this  sin,  as  Prov.  xvi.  18,  Pride  goeih  before 
desti'uction^  and  an  haughty  spirit  before  a  fall;  again, 
Prov.  xvi.  5,  Every  one  that  is  proud  in  heart  is  an  abomi- 
nation to  the  Lord ;  though  hand  join  in  hand,  yet  they 
shall  not  be  unpunished.  The  decree  it  seems  is  unalter- 
able, and  whatever  endeavours  are  used  to  preserve  the  proud 
man,  they  are  but  vain,  for  he  shall  not  go  unpunished.  And 
this  is  very  remarkable  in  the  story  of  Nebuchadnezzar, 
Dan.  iv.  who  though  a  king,  the  greatest  in  the  world,  yet 
for  his  pride  was  driven  from  among  men  to  dwell  and  feed 
with  beasts.  And  it  is  most  frequently  seen,  that  this  sin 
meets  with  very  extraordinary  judgments  even  in  this  life. 
But  if  it  should  not,  let  not  the  proud  man  think  that  he  hath 

11 


122  SIN  OF  PRIDE.  [PUXDAY  VI. 

escaped  God's  vengeance,  for  it  is  sure  there  will  be  a  most 
sad  reckoning  in  the  next ;  for  if  God  spared  not  the  angels 
for  this  sin,  but  cast  them  into  Hell,  let  no  man  hope  to 
speed  better. 

8.  In  the  third  place  I  am  to  show  you  the  great  Folly  of 

this  sin;  and  to  do  that  it  will  be  neces- 
THE  FOLLY.      ^^^^  ^^  cousidcr  the  several  things  where- 
of men  used  to  be  proud :   they  are  of  three  sorts,  either 
those  which  we  call  the  goods  of  Nature  or  the  goods  of 
Fortune,  or  the  goods  of  Grace. 

9.  By  the  goods  of  Nature,  I  mean  beauty,  strength,  wit, 

and  the  like  ;  and  the  being  proud  of  any 
IN  RESPECT  OF  ^^f  ^j^ggg  ^g  ^  j^ugo  folly.  For  first,  we  are 
THE  GOODS  ^^^^  ^p^  ^^  mistake  and  think  ourselves 
NATURE.  handsome  or  witty  when  we  are  not,  and 
then  there  cannot  be  a  more  ridiculous  folly  than  to  be  proud 
of  what  we  have  not ;  and  such  every  one  esteems  it  in  an- 
other man,  though  he  never  supposes  it  in  his  own  case,  and 
so  never  discerns  it  in  himself.  And  therefore  there  is  nothing 
more  despicable  amongst  all  men,  than  a  proud  fool ;  yet  no 
man  that  entertains  high  opinions  of  his  own  wit,  but  is  in 
danger  to  be  thus  deceived,  a  man's  own  judgment  of  him- 
self being  of  all  others  the  least  to  be  trusted.  But  secondly, 
suppose  we  be  not  out  in  judging,  yet  what  is  there  in  any 
of  these  natural  endowments  which  is  worth  the  being  proud, 
there  being  scarce  any  of  them  which  some  creature  or  other 
hath  not  in  a  greater  degree  than  man  ?  How  much  does  the 
whiteness  of  the  lily  and  the  redness  of  the  rose  exceed  the 
white  and  red  of  the  fairest  face  !  What  a  multitude  of 
creatures  is  there  that  far  surpass  man  in  strength  and  swift- 
ness !  And  divers  others  there  are,  which,  as  far  as  concerns 
any  useful  end  of  theirs,  act  much  more  wisely  than  most 
of  us ;  and  are  therefore  oftentimes  in  scripture  proposed  to 
us  by  way  of  example.  It  is  therefore  surely  great  unrea- 
sonableness for  us  to  think  highly  of  ourselves  for  such  things 
as  are  common  to  us  with  beasts  and  plants.  But  thirdly, 
if  they  were  as  excellent  as  we  fancy  them,  yet  they  are  not 
at  all  durable,  they  are  impared  and  lost  by  sundry  means  ; 
a  frenzy  will  destroy  the  rarest  wit ;  a  sickness  decay  the 
freshest  beauty,  the  greatest  strength;  or  however,  old  age 
will  be  sure  to  do  all.  And  therefore  to  be  proud  of  them 
is  again  a  folly  in  this  respct.  But  lastly,  whatever  they  are, 
we  gave  them  not  to  ourselves.     No  man  can  think  he  did 


SUNDAY  VI.]  SIN  OF  PRIDE.  123 

any  thing  towards  the  procuring  his  natural  beauty  or  wit, 
and  so  can  with  no  reason  vakie  himself  for  them. 

10.  In  the  second  place,  the  folly  is  as  great  to  be  proud 
of  the  goods  of  Fortune  ;  by  them  I  mean 

wealth  and  honour,  and  the  like  ;  for  it  is  ^ 

sure,  they  add  nothing  of  true  worth  to  the 
man ;  somewhat  of  outward  pomp  and  bravery  they  may 
help  him  to,  but  that  makes  no  change  in  the  person.  You 
may  load  an  ass  with  money,  or  deck  him  with  rich  trap- 
pings, yet  still  you  will  not  make  him  a  whit  the  nobler  kind 
of  beast  by  either  of  them.  Then,  secondly,  these  are  things 
we  have  no  hold  of,  they  vanish  many  times  ere  we  are 
aware ;  he  that  is  rich  to-day,  may  be  poor  to-morrow,  and 
then  will  be  the  less  pitied  by  all  in  his  poverty,  the  prouder 
he  was  when  he  was  rich.  Thirdly,  we  have  them  all, 
but  as  Stewards,  to  lay  out  for  our  Master's  use,  and  there- 
fore should  rather  think  how  to  make  our  accounts,  than 
pride  ourselves  in  our  receipts.  Lastly,  whatever  of  these 
we  have,  they,  as  well  as  the  former,  are  not  owing  to  our- 
selves. But  if  they  be  lawfully  gotten,  we  owe  them  only 
to  God,  whose  blessing  it  is  that  maketh  rich,  Prov.  x.  22. 
If  unlawfully,  we  have  them  upon  such  terms  that  we  have 
very  little  reason  to  brag  of  them.  And  thus  you  see,  in 
these  several  respects,  the  folly  of  this  second  sort  of 
pride. 

11.  The  third  is  that  of  the  goods  of  Grace  ;  that  is,  any 
virtue  a  man  hath.      And   here   I  cannot 

say,  but  the  things  are  very  valuable,  they 
being  infinitely  more  precious  than  all  the 
world,  yet  nevertheless  this  is  of  all  the  rest  the  highest 
folly.  And  that  not  only  in  the  foregoing  respect,  that  we 
help  not  ourselves  to  it,  grace  being  above  all  things  most 
immediately  God's  work  in  us,  but  especially  in  this,  that 
the  being  proud  of  grace  is  the  sure  way  to  lose  it.  God, 
who  gives  grace  to  the  humble,  will  take  it  from  the  proud. 
For  if,  as  we  see  in  the  parable.  Matt.  xxv.  28,  the  talent 
was  taken  from  him  who  had  only  put  it  to  no  use  at  all, 
how  shall  he  hope  to  have  it  continued  to  him  that  hath  put 
it  to  so  ill,  that  instead  of  trading  with  it  for  God,  hath  traf- 
ficked with  it  for  Satan  ?  And  as  he  will  lose  the  Grace  for 
the  future,  so  he  will  lose  all  the  Reward  of  it  for  the  time 
past.  For  let  a  man  have  done  never  so  many  good  acts, 
yet  if  he  be  proud  of  them,  that  pride  shall  be  charged  on 


124  OF  HUMILITY.  [sUNDAY  VI. 

him  to  his  destruction,  but  the  good  shall  never  be  remember- 
ed to  his  reward.  And  this  proves  it  to  be  a  most  wretched 
folly  to  be  proud  of  grace.  It  is  like  that  of  children  that 
pull  those  things  in  pieces  they  are  most  fond  of,  but  yet 
much  worse  than  that  of  theirs,  for  we  not  only  lose  the 
thing  (and  that  the  most  precious  that  can  be  imagined,)  but 
we  must  also  be  eternally  punished  for  doing  so,  there  being 
nothing  that  shall  be  so  sadly  reckoned  for  in  the  next  world 
as  the  abuse  of  Grace ;  and  certainly  there  can  be  no  greater 
abuse  of  it,  than  to  make  it  serve  for  an  end  so  directly  con- 
trary to  that  for  which  it  was  given,  it  being  given  to  make 
us  humble,  not  proud,  to  magnify  God,  not  ourselves. 

12.  Having  showed  you  thus  much  of  this  sin,  I  suppose 

it  will  appear  very  necessary  to  be  eschew- 
MEANS  OF  Hu-    ^^     ^^  ^^^^^^  purpose  it  will  be  useful  to 

consider  what  hath  been  already  said  con- 
cerning it,  and  that  so  seriously  as  may  work  in  thee  not 
some  slight  dislike,  but  a  deep  and  irreconcilable  hatred  of 
the  sin  :  secondly,  to  be  very  watchful  over  thine  own  heart, 
that  it  cherish  not  any  beginnings  of  it ;  never  suffer  it  to 
feed  on  the  fancy  of  thine  own  worth ;  but  whenever  any 
such  thought  arises,  beat  it  down  immediately  with  the 
remembrance  of  some  of  thy  follies  or  sins,  and  so  make 
this  very  motion  of  pride  an  occasion  of  humility.  Thirdly, 
never  to  compare  thyself  with  those  thou  thinkest  more 
foolish  or  wicked  than  thyself,  that  so  thou  mayest  like  the 
Pharisee,  Ltjke  xviii.  11,  extol  thyself  for  being  better ;  but 
if  thou  wilt  compare,  do  it  with  the  Wise  and  Godly ;  and 
then  thou  wilt  find  thou  comes t  so  far  short  as  may  help  to 
pull  down  thy  high  esteem  of  thyself.  Lastly,  to  be  very 
earnest  in  prayer,  that  God  would  root  out  all  degrees  of 
this  sin  in  thee,  and  make  thee  one  of  those  poor  in  spirit, 
Matt.  v.  3,  to  w^hom  the  blessing  even  of  Heaven  itself  is 
promised. 

13.  The   second  contrary  to  humility,  I   told  you  was 

Vain-glory  ;  that  is,  a  great  thirst  after  the 
praise  of  men.  And  first,  that  this  is  a  sin, 
I  need  prove  no  otherwise,  than  by  the 
words  of  our  Saviour,  John  v.  44,  How  can  ye  believe,  that 
receive  honour  one  of  another  ?  Where  it  appears,  that  it  is 
not  only  a  sin,  but  such  an  one  as  hinders  the  receiving  of 
Christ  into  the  heart ;  for  so  believing  there  signifies.  This 
then  in  the  second  place  shows  you  likewise  the  great  danger- 


SUNDAY  VI.]  OF  HUx^ILITY.  125 

ousness  of  this  sin,  for  if  it  be  that  which 
keeps  Christ  out  of  the  heart,  it  is  sure  it  *     ^  ^^^* 

brings  infinite  danger,  since  all  our  safety,  all  our  hope  of 
escaping  the  wrath  to  come,  stands  in  receiving  him.  But 
besides  the  authority  of  this  text,  common  experience  shows, 
that  wherever  this  sin  hath  possession,  it  endangers  men  to 
fall  into  any  other.  For  he  that  so  considers  the  praise  of 
men,  that  he  must  at  no  hand  part  with  it,  whenever  the 
greatest  sins  come  to  be  in  fashion  and  credit  (as  God  knows 
many  are  now-a-days,)  he  will  be  sure  to  commit  them, 
rather  than  run  the  disgrace  of  being  too  single  and  precise ; 

1  doubt  there  are  many  consciences  can  witness  the  truth  of 
this,  so  that  I  need  say  no  more  to  prove  the  danger  of  this 
sin. 

14.  The  third  thing  I  am  to  show  is  the  folly  of  it,  and 
that  will  appear  first,  by  considering  what 
it  is  we  thus  hunt  after,  nothing  but  a  little 
air,  a  blast,  the  breath  of  men,  it  brings  us  in  nothing  of  real 
advantage  ;  for  I  am  made  never  the  wiser  nor  the  better  for 
a  man's  saying  I  am  wise  and  good.  Besides,  if  I  am  com- 
mended, it  must  be  either  before  my  face  or  behind  my  back : 
if  the  former,  it  is  very  often  flattery,  and  so  the  greatest 
abuse  that  can  be  offered,  and  then  I  must  be  very  much  a 
fool  to  be  pleased  with  it.  But  if  it  be  behind  my  back,  I 
have  not  then  so  much  as  the  pleasure  of  knowing  it ;  and, 
therefore,  it  is  a  strange  folly  thus  to  pursue  what  is  so  utterly 
gainless.  But  secondly,  it  is  not  only  gainless,  but  painful 
and  uneasy  also.  He  that  eagerly  seeks  praise  is  not  at  all 
master  of  himself,  but  must  suit  all  his  actions  to  that  end, 
and  instead  of  doing  what  his  own  reason  and  conscience, 
(nay,  perhaps  his  worldly  conveniency)  directs  him  to,  he 
must  take  care  to  do  what  will  bring  him  in  commendations, 
and  so  enslave  himself  to  every  one  that  hath  but  a  tongue 
to  commend  him.  Nay,  there  is  yet  a  further  uneasiness  in 
it,  and  that  is,  when  such  a  man  fails  of  his  aim,  when  he 
misses  the  praise,  and  perhaps  meets  with  the  contrary 
reproach,  (which  is  no  man's  lot  more  often  than  the  vain- 
glorious, nothing  making  a  man  more  despised)  than  what 
disturbances  and  disquiets,  and  even  tortures  of  mind  is  he 
under !     A  lively  instance  of  this  you  have  in  Achitopel, 

2  Sam.  xvii.  23,  who  had  so  much  of  this,  upon  Absalom's 
despising  his  counsel,  that  he  chose  to  rid  himself  of  it,  by 
hanging  himself.    And  sure  this  painfulness  that  thus  attends 

11* 


126  OF  HUMILITY.  [sUNDAY  VI. 

this  sill,  is  sufficient  proof  of  the  folly  of  it.  Yet  this  is 
not  all,  it  is  yet  further  very  hurtful.  For  if  this  vain-glory 
be  concerning  any  good  or  Christian  action,  it  destroys  all 
the  fruit  of  it ;  he  that  prays  or  gives  alms  to  be  seen  of 
men,  Matt.  vi.  2,  must  take  that  as  his  reward,  Verily  I 
say  unto  yoy^  they  have  their  reward ;  they  must  expect 
none  from  God,  but  the  portion  of  those  hypocrites,  that 
love  the  praise  of  men  more  than  the  praise  of  God.  And 
this  is  a  miserable  folly  to  make  such  an  exchange.  It  is 
like  the  dog  in  the  fable,  who  seeing  in  the  water  the  shadow 
of  that  meat  he  held  in  his  mouth,  catched  at  the  shadow, 
and  so  let  go  his  meat.  Such  dogs,  such  unreasonable  crea- 
tures are  we,  when  we  thus  let  go  the  eternal  rewards  of 
Heaven  to  catch  at  a  few  good  words  of  men.  And  yet  we 
do  not  only  lose  those  eternal  joys,  but  procure  to  ourselves 
the  contrary  eternal  miseries,  which  is  sure  the  highest  pitch 
of  folly  and  madness.  But  if  the  vain-glory  be  not  concern- 
ing any  virtuous  action,  but  only  some  indifferent  thing,  yet 
even  there  also  it  is  very  hurtful ;  for  vain-glory  is  a  sin  that, 
wheresoever  it  is  placed,  endangers  our  eternal  estate,  which 
is  the  greatest  of  all  mischiefs.  And  even  for  the  present  it 
is  observable,  that  of  all  other  sins  it  stands  the  most  in  its 
own  light,  hinders  itself  of  that  very  thing  it  pursues.  For 
there  are  very  few  that  thus  hunt  after  praise,  but  they  are 
discerned  to  do  so,  and  that  is  sure  to  eclipse  whatever 
praise- worthy  thing  they  do,  and  bring  scorn  upon  them 
instead  of  reputation.  And  then  certainly  we  may  justly 
condemn  this  sin  of  folly,  which  is  so  ill  a  manager  even  of 
its  own  design. 

15.  You  have  seen  how  wretched  a  thing  this  vain-glory 
is   in  these   several  respects,    the    serious 

HELPS  AGAINST  •  i         .•  i,  <■  i  j 

consideration   whereof    may   be  one  good 

VAIN-GLORY.  .  ,    ,  ...  i  •    i       v  ii    u 

means  to  subdue  it;  to  which  it  will  be 
necessary  to  add,  first,  a  great  watchfulness  over  thyself; 
observe  narrowly  whether  in  any  Christian  duty  thou  at  all 
considerest  the  praise  of  men,  or  even  in  the  most  indifferent 
action,  look  whether  thou  have  not  too  eager  a  desire  of  it, 
and  if  thou  findest  thyself  inclined  that  way,  have  a  very 
strict  eye  upon  it,  and  wherever  thou  findest  it  stirring,  check 
and  resist  it,  suffer  it  not  to  be  the  end  of  thy  actions.  But 
in  all  matters  of  Religion  let  thy  Duty  be  the  Motive ;  in  all 
indifferent  things  of  common  life,  let  Reason  direct  thee; 
and  though  thou  mayest  so  far  consider  in  those  things  the 


SUNDAY  VI. 3  VIRTUE  OF  MEEKNESS.  127 

opinion  of  men,  as  to  observe  the  rules  of  common  decency 
yet  never  think  any  praise  that  comes  in  to  thee  from  any 
thing  of  the  kind,  worth  the  contriving  for.  Secondly,  set 
up  to  thyself  another  aim,  viz.,  that  of  pleasing  God  :  let 
that  be  thy  inquiry  when  thou  goest  about  any  thing  ;  whe- 
ther it  be  approved  by  him.  And  then  thou  wilt  not  be  at 
leisure  to  consider  what  praise  it  will  bring  thee  from  men. 
And  surely  he  that  weighs  of  how  much  more  moment  it 
is  to  please  God,  who  is  able  eternally  to  reward  us,  than 
man,  whose  applause  can  never  do  us  any  good,  will  surely 
think  it  reasonable  to  make  the  former  his  only  care. — 
Thirdly,  if  at  any  time  thou  art  praised,  do  not  be  much 
overjoyed  with  it,  nor  think  a  jot  the  better  of  thyself;  but 
if  it  be  Virtue  thou  art  praised  for,  remember  it  was  God  that 
wrought  it  in  thee,  and  give  him  the  glory,  never  thinking 
any  part  of  it  belongs  to  thee.  If  it  be  some  indifferent 
action,  then  remember  that  it  cannot  deserve  praise,  as  having 
no  goodness  in  it :  but  if  it  be  a  bad  one,  (as  amongst  men 
such  are  sometimes  likeliest  to  be  commended)  then  it  ought 
to  set  thee  a  trembling  instead  of  rejoicing,  for  then  that  woe 
of  our  Saviour's  belongs  to  thee,  Luke  vi.  26,  fVoe  unto 
you  ivhen  men  speak  well  of  you,  for  so  did  their  fathers 
to  the  false  prophets;  and  there  is  not  a  greater  sign  of  a 
hardened  heart,  than  when  men  can  make  their  sins  the  mat- 
ter of  their  glory.  In  the  last  place,  let  thy  prayers  assist 
in  the  fight  with  this  corruption. 

16.  A  second  Virtue   is  Meekness,  that  is  a  calmness 

and    quietness  of   spirit,   contrary   to    the 

^      1   .  '4       ■        r  K  T^i  •         meekness. 

rages  and  impenitencies  ot  Anger.      Ihis 

virtue  may  be  exercised,  either  in  respect  of  God,  or  his 

neighbour.     That  towards  God,  I   have   already  spoken  of, 

under  the  head  of  Humility,  and  that  towards  our  neighbour, 

I  shall  hereafter.     All   I  have  here  to  say  of  it  is,  how  it 

becomes  a  duty  to  ourselves  ;  that  it  does,  in  respect  of  the 

ffreat  advantages  we  reap  by  it ;  which,  in 

^  i-i        ^   ^  1  ^11       ADVANTAGES  OF 

mere  kindness  to  ourselves,  we  are  to  look 
after.  And  to  prove  that  it  brings  us  this 
great  advantage,  I  need  say  no  more,  but  that  this  meekness 
is  that  to  which  Christ  hath  pronounced  a  blessing,  Matt. 
V.  5,  Blessed  are  the  meek  ;  and  not  only  in  the  next  world, 
but  even  in  this  too,  they  shall  inherit  the  earth.  Indeed, 
none  but  the  meek  person  hath  the  true  enjoyment  of  any 
thing  in  the  world ;  for  the  angry  and  impatient  are  like  sick 


128  VIRTUE  OF  MEEKNESS.  [sUNDAY  VI. 

people,  who,  we  use  to  say,  cannot  enjoy  the  greatest  pros- 
perities ;  for  let  things  be  never  so  fair  without,  they  will 
raise  storms  within  their  own  breasts.  And  surely  whoever 
hath,  either  in  himself  or  others,  observed  the  great  uneasi- 
ness of  this  passion  of  anger,  cannot  choose  but  think  meek- 
ness a  most  pleasant  thing. 

17.  Besides,  it  is  also  a  most  honourable  thing,  for  it  is 
that  whereby  we  resemble  Christ,  learn  of  me,  saith  he,  for 
I  am  meek  and  lowly  in  heart,  Matt.  xi.  29.  It  is  also 
that  whereby  we  conquer  ourselves,  overcome  our  own  un- 
ruly passions,  which  of  all  victories  is  the  greatest  and  most 
noble.  Lasdy,  it  is  that  which  makes  us  behave  ourselves 
like  men,  whereas  anger  gives  us  the  fierceness  and  wildness 
of  savage  beasts.  And  accordingly  the  one  is  by  all  esteemed 
and  loved  ;  whereas  the  other  is  hated  and  abhorred,  every 
man  shunning  a  man  in  rage  as  they  would  a  furious  beast. 

18.  Farther  yet.  Meekness  is  the  sobriety  of  the  mind, 
whereas  anger  is  the  direct  madness ;  it  puts  a  man  wholly 
out  of  his  own  power,  and  makes  him  do  such  things  as 
himself  in  his  sober  temper  abhors  ;  how  many  men  have 
done  those  things  in  their  rage  which  they  have  repented  all 
their  lives  after  ?  And  therefore  surely  as  much  as  a  man  is 
more  honourable  than  a  beast,  a  sober  man  than  a  mad  man ; 
so  much  hath  this  virtue  of  Meekness  the  advantage  of 
honour  above  the  contrary  vice  of  Anger. 

19.  Again,  Meekness  makes  any  condition  tolerable  and 
easy  to  be  endured.  He  that  meekly  bears  any  suffering, 
takes  off  the  edge  of  it  that  it  cannot  wound  him  ;  whereas  he 
that  frets  and  rages  at  it,  whets  it  and  makes  it  much  sharper 
than  it  would  be  ;  nay  in  some  cases  makes  that  so,  which 
would  not  else  be  so  at  all.  As  particularly  in  the  case  of 
reproachful  words,  which  in  themselves  can  do  us  no  harm, 
they  neither  hurt  our  bodies  nor  lessen  our  estates,  the  only 
mischief  they  can  do  us  is  to  make  us  angry,  and  then  our 
anger  may  do  us  many  more  ;  whereas  he  that  meekly  passes 
them  by  is  never  the  worse  for  them,  nay  the  better ;  for  he 
shall  be  rewarded  by  God  for  that  patience.  Much  more 
might  be  said  to  recommend  this  virtue  to  us,  in  respect  of 
our  own  present  advantage,  but  I  suppose  this  may  suffice 
to  persuade  men  to  esteem  of  it.  The  harder  matter  will  be 
to  gain  them  to  the  practice  of  it,  wherein  men  pretend  I 
know  not  what  difficulties  of  natural  constitutions,  and  the 
like ;   yet  sure  there  is  no  man  of  so  choleric  a  temper,  but 


SUNDAY  VI.J  VIRTUE  OF  CONSIDERATION.  129 

if  he  did  heartily  set  about  it,  would  find  it  were  not  impossi- 
ble in  some  good  measure  to  subdue  it ;  but  then  he  must  be 
diligent  in  using  means  to  that  end.  Divers  of  these  means 
there  are,  I  shall  mention  some  few. 

20.  As  first,  the  imprinting  deep  in  our  minds  the  loveli- 
ness and  benefits   of   Meekness,  together 
with  the  uorliness  and  mischiefs  of  anger. 

TAINING  IT 

Secondly,  to  set  before  us  the  example  of 
Christ,  who  endured  all  reproaches,  yea,  torments  with  per- 
fect patience,  that  was  led  as  a  sheep  to  the  slaughter, 
Isaiah  liii.  7,  That  when  he  was  reviled,  reviled  not  again, 
ivhen  he  suffered,  threatened  not,  1  Pet.  ii.  23.  And  if  he, 
the  Lord  of  Glory,  suffered  thus  meekly  and  unjustly  from 
his  own  creatures,  with  what  face  can  we  ever  complain  of 
any  injury  done  to  us  ?  Thirdly,  to  be  very  watchful  to  pre- 
vent the  very  first  beginnings  of  anger,  and  to  that  purpose 
to  mortify  all  inward  peevishness  and  frowardness  of  mind, 
which  is  a  sin  in  itself,  though  it  proceed  no  further,  but  will 
also  be  sure,  if  it  be  cherished,  to  break  out  into  open  effects 
of  anger.  Therefore  whenever  thou  findest  the  least  arising 
of  it  within  thee,  make  as  much  haste  to  check  it,  as  thou 
wouldst  to  quench  a  fire  in  thy  house  ;  but  be  sure  thou 
bring  no  fuel  to  it,  by  entertaining  any  thoughts  that  may 
increase  it.  And  at  such  time  especially  keep  a  most  strict 
watch  over  thy  tongue,  that  it  break  not  out  into  angry 
speeches,  for  that  breath  will  fan  the  fire,  not  only  in  thine 
adversary,  but  thyself  too ;  therefore  though  thy  heart  be 
hot  within,  stifle  the  flame,  and  let  it  not  break  out ;  and  the 
greater  the  temptation  is,  the  more  earnestly  lift  up  thy  heart 
to  God  to  assist  thee  to  overcome  it.  Fourthly,  often  re- 
member how  great  punishments  thy  sins  have  deserved,  and 
then,  whether  thy  sufferings  be  from  God  or  man,  thou  wilt 
acknowledge  them  to  be  far  short  of  what  is  due  to  thee,  and 
therefore  wilt  be  ashamed  to  be  impenitent  at  them. 

21.  The  third  virtue  is  Consideration,  and  this  in  a  most 
special  manner  we  owe  to  our  souls.     For 

-.1,       ^     -x  in  V  1    •      A    consideration. 

without   it   we    shall,   as    rash   unadvised 

people  are  used  to  do,  rush  them  into  infinite  perils.     Now 

this  Consideration  is  either  of  our  State,  or 

c  A     ,•  T3  c<x    X        T  OF  OUR  STATE. 

01    our  Actions.       By  our   btate,  1  mean 

what  our  condition  is  to  God-ward,  whether  it  be  such  that 

we  may  reasonably  conclude  ourselves  in  his  favour.     This 


130  VIRTUE  OF  CONSIDERATION.  [sUNDAY  VI. 

it  much  concerns  us  to  consider  and  examine  :  and  that  not 
by  those  easy  rules  men  are  apt  to  frame  to  themselves,  as 
whether  they  believe  that  Christ  died  for  their  sins  ;  that 
they  are  of  the  number  of  the  elect,  and  shall  certainly  be 
saved :  if  these  and  the  like  were  all  that  were  required  to 
put  us  into  God's  favour,  none  but  some  melancholy  person 
could  ever  be  out  of  it ;  for  we  are  apt  enough  generally  to 
believe  comfortably  of  ourselves.  But  the  Rules  God  hath 
given  us  in  his  Word  are  those  by  which  we  must  be  tried 
at  the  last  day,  and  therefore  are  certainly 

THE  RULE  BY        ^,  i  c  u  v.*   V.    ^       4 

the  only  safe  ones  by  which  to  try  our- 

WHICH  TO  TRY  ,  •'  k     A    ^x.  r  *U 

selves  now.      And  the  sum  ot  those  are, 
that  whosoever  continues  in  any  one  wilful 

sin,  is  not  in  his  favour,  nor  can,  if  he  do  so  die,  hope  for 

any  mercy  at  his  hand. 

22.  Now  it  is  highly  necessary  we  should  consider  what 
our  condition  is  in  this  respect :  for  since  our  life  is  nothing 
but  a  puff  of  breath  in  our  nostrils,  which  may  for  aught  we 
know  be  taken  from  us  the  next  minute,  it  nearly  concerns  us 
to  know  how  we  are  provided  for  another  world,  that  so  in 
case  we  want  at  present  that  oil  in  our  lamps  wherewith  we 
are  to  meet  the  bridegroom.  Matt.  xxv.  8,  we  may  timely 

get  it,  and  not  for  want  of  it  be  ever  shut 

THE  DANGER      ^    ^   i-,        ,\^      c     v   \^      •      •         r  u- 

out  like  the  loohsh  virgins  from  his  pre- 

OF  INCONSIDER-  rr<,  ,      ,      r°i  •      ^         •  ,        \. 

sence.  1  he  neglect  ot  this  Consideration 
hath  undone  many  souls,  some  by  too  easy 
a  belief  that  they  were  in  a  good  condition,  without  consider- 
ing and  trying  themselves  by  the  foregoing  Rule,  but  pre- 
suming either  upon  some  slight  outward  performances,  or 
upon  such  a  false  faith  as  I  even  now  described ;  others  by 
the  wretched  careless  going  on,  without  so  much  as  asking 
themselves  what  their  condition  is,  but  hope  they  should  do 
as  well  as  their  neighbours,  and  so  never  inquiring  farther ; 
which  wretched  carelessness  will  as  certainly  undo  the 
spiritual,  as  the  like  would  do  the  temporal  estate ;  yet  in 
that  every  man  is  wise  enough  to  foresee,  that  a  man  that 
never  takes  any  accounts  of  his  estate,  to  see  whether  he  be 
worth  something  or  nothing,  will  be  sure  to  be  a  beggar  in 
the  end.  But  in  this  far  weightier  matter  we  can  generally 
be  thus  improvident. 

23.  The  second  thing  we  are  to  consider  is  our  Actions, 
and  those  either  before  or  after  we  are  to  consider  before  we 


SUNDAY  VI.]  VIRTUE  OF  CONSIDERATION.  131 

act,    and   not   to    do  any  thing  rashly   or 
headily  ;  but  first,  to  advise  with  our  con-     ^^^  actions. 
sciences,  whether  this  be  lawful  to  be  done, 
for  he  that  follows  his  own  inclination,  and    "^^^^^  ^e  do 
does  every  thing  which  that  moves  him  to,  them. 

shall  be  sure  to  fall  into  a  multitude  of  sins.  Therefore  con- 
sider soberly,  and  be  assured  of  the  lawfulness  of  the  thing 
before  thou  venture  to  do  it.  This  advisedness  is  in  all  world- 
ly things  accounted  so  necessary  a  part  of  wisdom,  that  no 
man  is  accounted  wise  without  it ;  a  rash  man  we  look  upon 
as  the  next  degree  to  a  fool.  And  yet  it  is  sure,  there  is  not 
so  much  need  of  looking  about  us  in  any  thing  as  in  what  con- 
cerns our  souls,  and  that  not  only  in  respect  of  the  great  value 
of  them  above  all  things  else,  but  also  in  regard  of  the  great 
danger  they  are  in,  as  hath  been  showed  more  at  large  in  the 
beginning  of  the  treatise. 

24.  Secondly,  we  are  to  consider  the  actions  when  they 
are  past  also,  that  is,  we  are  to  examine 

whether  they  have  been  such  as  are  allow-  after  they  are 
able  by  the  Laws  of  Christ.     This  is  very  ^^^* 

necessary  whether  they  be  good  or  bad  ;  if  they  be  good,  the 
recalling  them  helpeth  us  to  the  comfort  of  a  good  conscience, 
and  that  comfort  again  encourageth  us  to  go  on  in  the  like  ; 
and  besides  it  stirs  us  up  to  thankfulness  to  God,  by  whose 
grace  alone  we  were  enabled  to  do  them.  But  if  they  be  bad, 
then  it  is  especially  necessary  that  we  thus  examine  them,  for 
without  this  it  is  impossible  we  should  ever  come  to  amend- 
ment, for  unless  we  observe  them  to  have  been  amiss,  we 
can  never  think  it  needful  to  amend,  but  shall  still  run  on 
from  one  wickedness  to  another,  which  is  the  greatest  curse 
any  man  can  lie  under. 

25.  The  oftener  therefore  we  use  this  Consideration,  the 
better,  for  the  less  likely  it  is  that  any  of 

our  sins  shall  escape  our  knowledge.  It  is  kequenci  of 
much  to  be  wished  that  every  man  would  consideration. 
thus  every  night  try  the  actions  of  the  day,  that  so,  if  he 
have  done  any  thing  amiss,  he  may  soon  check  himself  for 
it,  and  settle  his  resolutions  against  it,  and  not  let  it  grow  on 
to  a  habit  and  course.  And  that  he  may  also  early  beg 
God's  pardon,  which  will  the  easier  be  had  the  sooner  it  is 
asked,  every  delay  of  that  being  a  great  increase  of  the  sin. 
And  surely  whoever  means  to  take  an  account  of  himself  at 
all,  will  find  this  the  easier  course  ;  it  being  much  easier  to 


132  VIRTUE  OF  CONTENTEDNESS.  [sUNDAY  VII. 

do  it  SO  a  little  at  a  time,  and  while  passages  are  fresh  in  his 

memory,  than  to  take  the  account  of  a  long  time  together. 

Now  if  it  be  considered,  that  every  wilful 

DANGER  OF         ^^^  must  havc  a  particular  repentance  before 

OMITTING  IT.       ^^  ^^^  ^^  pardoned,  methinks  men  should 

tremble  to  sleep  without  that  repentance  ;  for  what  assurance 

hath  any  man  that  lies  down  in  his  bed,  that  he  shall  ever 

rise  again  ?  And  then  how  dangerous  is  the  condition  of  that 

man  that  sleeps  in  an  unrepented  sin  !    The  weighing  of 

these  several  Motives  may  be  a  means,  by  God's  blessing, 

to  bring  us  to  the  practice  of  this  duty  of  Consideration  in 

all  the  parts  of  it. 


SUNDAY  vil. 

Of  Contentedness  and  the  Contraries  to  it ;  Murmuring,  Ambition,  Cove- 
tousness.  Envy  ;  Helps  to  Contentedness.  Of  Duties  which  concern 
our  Bodies:  of  Chastity,  &c. ;  Helps  to  it.     Of  Temperance. 

The  fourth  Virtue  is  Contentedness,  and  this  surely  is 
a  duty  we  must  owe  to  ourselves,  it  being 

CONTENTED"  '  o 

that  without  which  it  is  impossible  to  be 
happy.  This  Contentedness  is  a  well- 
pleasedness  with  that  condition,  whatever  it  is,  that  God 
hath  placed  us  in,  not  murmuring  and  repining  at  our  lot,  but 
cheerfully  welcoming  whatsoever  God  sends.  How  great, 
and  withal  how  pleasant  a  virtue  this  is,  may  appear  by  the 
contrariety  it  hath  to  several  great  and  painful  vices ;  so  that 
where  this  is  rooted  in  the  heart,  it  subdues  not  only  some 
such  single  sin,  but  a  cluster  of  them  together. 

2.  And  first,  it  is  contrary  to  all  Murmuring  in  general, 
which  is  a  sin  most  hateful  to  God,  as  may 

CONTRARY  TO  u      i,"        i,  •   u  .        c  -. 

appear  by  his  sharp  punishments  oi  it  on 

MURMURING.       ,if^T  v.        •      xi  -n 

the  Israelites  m  the  wilderness,  as  you  may 
read  in  several  places  of  the  books  of  Exodus  and  Numbers. 
And  surely  it  is  also  very  painful  and  uneasy  to  a  man's 
self;  for  if,  as  the  Psalmist  saith,  it  be  a  joyful  and  pleasant 
thing  to  be  thankful,  we  may  by  the  rule  of  contraries  con- 
clude, it  is  a  sad  and  unpleasant  thing  to  be  murmuring ;  and, 
I  doubt  not,  every  man's  own  experience  will  confirm  the 
truth  of  it. 


SUNDAY  VII.]         VIRTUE  OF  CONTENTEDNESS.  133 

3.  Secondly,  it  is  contrary  to  Ambition :  the  ambitious 
man  is  always  disliking  his  present  condi- 

1  ^1     X         1         I,-  1      ^  1       TO  AMBITION. 

tion,  and  that  makes  him  so  greedy  to  seek 
a  higher :  whereas,  he  that  is  content  with  his  own,  lies  quite 
out  of  the  road  of  his  temptation.  Now  Ambition  is  not 
only  a  great  sin  in  itself,  but  it  puts  men  upon  many  other : 
there  is  nothing  so  horrid,  which  a  man  that  eagerly  seeks 
greatness  will  stick  at ;  lying,  perjury,  murder,  or  any  thing 
will  down  with  him,  if  they  seem  to  tend  to  his  advance- 
ment. And  the  uneasiness  of  it  is  answerable  to  the  sin. 
This  none  can  doubt  of,  that  considers  what  a  multitude  of 
fears  and  jealousies,  cares,  and  distractions  there  are,  that 
attend  ambition  in  its  progress,  besides  the  great  and  public 
ruins  that  usually  befall  it  in  the  end.  And,  therefore,  sure 
Contentedness  is  in  this  respect  as  well  a  happiness  as  a 
virtue. 

4.  Thirdly,  it  is  contrary  to  Covetousness ;  this  the  Apos- 
tle witnesseth,  Heb.  xiii.  5,  Let  your  con- 
versation be  without  covetousness,  and  be  ^' 
content  with  such  things  as  you  have: 

where  you  see  contentedness  is  set  as  the  direct  contrary  to 
covetousness.  But  of  this  there  needs  not  other  proof  than 
common  experience :  for  we  see  the  covetous  man  never 
thinks  he  hath  enough ;  and,  therefore,  can  never  be  content ; 
for  no  man  can  be  said  to  be  so,  that  thirsts  after  any  thing 
he  hath  not.  Now  that  you  may  see  how  excellent  and 
necessary  a  virtue  this  is  that  secures  us  against  covetous- 
ness, it  will  not  be  amiss  a  little  to  consider  the  nature  of  that 
sin. 

5.  That  it  is  a  very  great  crime,  is  most  certain,  for  it  is 

contrary  to  the  very  foundation  of  all  good 

IT     T  ^u         xi  ^  T\  J.-       ^      covetousness 

life,  I  mean  those  three   great  Duties,  to 

^     T     ,  ,  ,  ?  ,  ,  x^       ,       CONTRARY  TO 

God,  to  ourselves,  to  our  neighbours.    I  irst, 

*  •  .  1  ^  ^     4.      r^    A    *\.    I      OUR  DUTY  TO 

It  is  SO  contrary  to  our  Duty  to  God,  that 
Christ  himself  tells  us,  Luke  xvi.  13,  We 
cannot  serve  God  and  Mammon :  he  that  sets  his  heart 
upon  wealth,  must  necessarily  take  it  off  from  God.  And 
this  we  daily  see  in  the  covetous  man's  practice  :  he  is  so 
eager  in  the  gaining  of  riches,  that  he  hath  no  time  or  care 
to  perform  duty  to  God ;  let  but  a  good  bargain,  or  oppor- 
tunity of  gain  come  in  his  way,  Prayer  and  all  duties  of 
Religion  must  be  neglected  to  attend  it.  Nay,  when  the  com- 
mitting the  greatest  sin  against  God  may  be  likely  either  to 

12* 


134  VIRTUE  OF  CONTENTEDNESS.  [sUNDAY  VII. 

get  or  save  him  ought,  his  love  of  wealth  quickly  persuades 
him  to  commit  it. 

6.  Secondly,  it  is  contrary  to  the  duty  we  owe  ourselves, 

and  that  both  in  respect  of  our  Souls  and 
TO  OURSELVES,  g^^-gg^     ^j^g  covctous  man  despises  his 

Soul,  sells  that  to  eternal  destruction  for  a  little  pelf:  for  so 
every  man  does  that  by  any  unlawful  means  seeks  to  enrich 
himself ;  nay,  though  he  do  it  not  by  unlawful  means,  yet  if 
he  have  once  set  his  heart  upon  wealth,  he  is  that  covetous 
person  upon  whom  the  Apostle  hath  pronounced,  that  he 
shall  not  enter  into  the  kingdom  of  God,  1  Cor.  vi.  10. — 
Nor  doth  he  only  offend  against  his  Soul,  but  his  Body  too ; 
for  he  often  denies  that  those  necessary  refreshments  it  wants, 
and  for  which  his  wealth  (as  far  as  concerns  himself)  was 
given  him.  This  is  so  constantly  the  custom  of  rich  misers, 
that  I  need  not  prove  it  to  you. 

7.  In  the  third  place,  Covetousness  is  contrary  to  the  duty 

we  owe  to  our  Neighbours.     And  that  in 
TO  OUR  NEIGH-  ^^^^  ^^^     ^^^^  ^^  .     Justice  and  Charity : 

he  that  loves  money  immoderately,  will  not 
care  whom  he  cheats  and  defrauds,  so  he  may  bring  in  gain 
to  himself;  and  from  hence  spring  those  many  tricks  of 
deceit  and  cozenage  so  common  in  the  world.  As  for  Cha- 
rity, that  is  never  to  be  hoped  for  from  a  covetous  man,  who 
dreads  the  lessening  of  his  own  heaps  more  than  the  starving 
of  his  poor  brother.  You  see  how  great  a  sin  this  is,  that 
we  may  well  say  of  it  as  the  Apostle  doth,  1  Tim.  vi.  10, 
The  love  of  money  is  the  root  of  all  evil.  And  it  is  not 
much  less  uneasy  than  wicked,  for  between  the  care  of 
getting  and  the  fear  of  losing,  the  covetous  man  enjoys  no 
quiet  hour.  Therefore,  every  man  is  deeply  concerned,  as 
he  tenders  his  happiness  either  in  this  world  or  the  next,  to 
guard  himself  against  this  sin ;  which  he  can  no  way  do, 
but  by  possessing  his  heart  with  this  virtue  of  Contented- 
ness. 

8.  In  the  fourth  place,  it  is  contrary  to  Envy ;  for  he  that 

is  content  with  his  own  condition  hath  no 

CONTENTEDNESS    .  ^    ,•  ,  ^V,      >  tt 

temptation  to  envy  another  s.     How  un- 

CONTRARY  i     ^ ^-  •       ^i  •        r  •         i     n    u 

christian  a  sin  this  ot  envy  is,  shall  here- 

after  be  showed.     At  the  present,  I  need 

say  no  more,  but  that  it  is  also  a  very  uneasy  one,  it  frets 

and  gnaws  the  very  heart  of  him  that  harbours  it.     But  the 

worse  this  sin  is,  the  more  excellent  still  is  this  grace  of  con- 


SUNDAY  VII.]  VIRTUE  OF  CONTENTEDNESS.  135 

tnntedness,  which  frees  us  from  it.  I  suppose  I  have  said 
enough  to  make  you  think  this  is  a  very  lovely  and  desirable 
virtue.  And  sure  it  were  not  impossible  to  be  gained  by 
any,  that  would  but  observe  these  few  directions. 

9.  First,  To  consider  that  whatever  our  estate  and  condi- 
tion in  any  respect  be,  it  is  that  which  is 
allotted  us  by  God  ;  and,  therefore,  is  cer-    "^^^^  ^^  ^^^' 
tainly  the  best  for  us,  he  being  much  better 
able  to  judge  for  us,  than  we  for  ourselves ;  and,  therefore,  to 
be  displeased  at  it,  is  in  effect  to  say,  we  are  wiser  than  he. 
Secondly,    consider   throughly    the  vanity  of    all  worldly 
things,  how  very  little  there  is  in  them ;  while  we  have  them ; 
and  how  uncertain  Ave  are  to  keep  them ;  but  above  all,  in 
how  little  stead  they  will  stand  us  at  the  day  of  death  or 
judgment,  and  then  thou  canst  not  think  any  of  them  much 
worth  the  desiring,  and  so  wilt  not  be  discontented  for  want 
of  them.    Thirdly,  suffer  not  thy  fancy  to  run  on  things  thou 
hast  not ;  many  have  put  themselves  out  of  love  with  what 
they  have,  only  by  thinking  what  they  want.     He  that  sees 
his  neighbour  possess  somewhat,  which  himself  hath  not,  is 
apt  to  think  how  happy  he  should  be,  if  he  were  in  that 
man's  condition,  and  in  the  mean  time  never  thinks  of  enjoy- 
ing his  own,  which  yet  perhaps  in  many  respects  may  be 
much  happier  than  that  of  his  neighbour's  which  he  so  much 
admires.     For  we  look  but  upon  the  outside  of  other  men's 
conditions,  and  many  a  man  that  is  envied  by  his  neighbours, 
as  a  wonderful  happy  person,  hath  yet  some  secret  trouble, 
which  makes  him  think  much  otherwise  of  himself.    There- 
fore, never  compare  thy  condition  in  any  thing  with  those 
thou  countest  more  prosperous  than  thyself,  but  rather  do  it 
with  those  thou  knowest  more  unhappy,  and  then  thou  wilt 
find  cause  to  rejoice  in  thine  own  portion.     Fourthly,  con- 
sider how  far  thou  art  from  deserving  any  good  thing  from 
God,  and  then  thou  canst  not  but  with  Jacob,  Gen.  xxxii.  10, 
confess  that  thou  art  7iot  worth  the  least  of  those  mercies 
thou  enjoyest,  and  instead  of  murmuring  that  they  are  no 
more,  wilt  see  reason  to  admire,  and  praise  the  bounty  of 
God,  that  they  are  so  many.     Fifthly,  be  often  thinking  of 
the  joys  laid  up  for  thee  in  Heaven  :  look  upon  that  as  thy 
home,  on  this  world  only  as  an  Inn,  where  thou  art  fain  to 
take  up  in  thy  passage  ;  and  then  as  a  Traveller  expects  not 
the  same  conveniences  at  an  Inn,  that  he  hath  at  home ;  so 
thou  hast  reason  to  be  content  with  whatever  entertainment 


136  VIRTUE  OF  DILIGENCE.  [sUNDAY  VII. 

thou  findest  here,  knowing  thou  art  upon  thy  journey  to  a 
place  of  infinite  happiness,  which  will  make  an  abundant 
amends  for  all  the  uneasiness  and  hardship  thou  canst  suffer 
in  the  way.  Lastly,  pray  to  God,  from  whom  all  good  things 
do  come,  that  he  will  to  all  his  other  blessings  add  this  of  a 
contented  mind,  without  which  thou  canst  have  no  taste  or 
relish  of  any  other. 

10.  A  fifth  Duty  is  Diligence  :  this  is  made  up  of  two 

parts,  watchfulness,  and  industry,  and  both 

DILIGENCE.        ^j^^gg  ^g  ^^^^g  ^^  ^^^  g^^jg^ 

11.  First,  Watchfulness,  in  observing  all  the  dangers  that 

threaten  them.      Now   since  nothing  can 

WATCHFULNESS     g^jg^j^ggj.   ^^^    gQ^Jg^  ^^t    gj^^  t^js  Watchful- 

AGAiNS  .j  ^ggg  .g  principally  to  be  employed  against 
that :  and  as  in  a  besieged  city  where  there  is  any  weak  part, 
there  it  is  necessary  to  keep  the  strongest  guard ;  so  it  is 
here,  wherever  thou  findest  thy  inclinations  such  as  are  most 
likely  to  betray  thee  into  sin,  there  it  concerns  thee  to  be 
especially  watchful :  observe,  therefore,  carefully  to  what 
sins  either  thy  natural  temper,  thy  company,  or  thy  course 
of  life  do  particularly  incline  thee,  and  watch  thyself  very 
narrowly  in  those  ;  yet  do  not  so  lay  out  all  thy  care  on 
those,  as  to  leave  thyself  open  to  any  other,  for  that  may 
give  Satan  as  much  advantage  on  the  other  side  ;  but  let  thy 
watch  be  general,  against  all  sin,  though  in  a  special  manner 
against  those  which  are  like  oftenest  to  assault  thee. 

12.  The  second  part  of  diligence,  is  Industry  or  Labour ; 

and  this  also  we  owe  to  our  souls,  for  with- 
INDUSTRY  IN     ^^^  -^  ^^^^  ^.^j  ^^  j.^^j^  prospcr  as  the  vine- 
yard   of    the    sluffsrard ;    which    Solomon 
describes,  Prov.  xxiv.  30.     For  there  is  a 
husbandry  of  the  Soul,  as  well  as  of  the  estate,  and  the  end 
of  the  one,  as  the  other,  is  the  increasing  and  improving  of 
its  riches.    Now  the  riches  of  the  Soul  are  either  Natural  or 
Divine.     By  the  natural  I  mean  its  faculties  or  reason,  wit, 
memory,  and  the  like  ;  by  the  Divine  I  mean  the  graces  of 
God,  which  are  not  the  Soul's  Natural  portion,  but  are  given 
immediately  by  God  ;  and  both  these  we  are  to  take  care 
to  improve,  they  being  both  talents  intrusted  to  us  for  that 
purpose. 

13.  The  way  of  improving  the  Natural  is  by  employing 

them  so,  as  may  bring  in  most  honour  to 

OF  NATURE.        ^^^  .    ^^  ^^^^  ^^^  ^^^  ^^^^  j.^  .^j^   ^^  ^^ 


SUNDAY  VII.]  VIRTUE  OF  DILIGENCE.  137 

through  sloth,  neither  must  we  overwhelm  them  with  intem- 
perance and  brutish  pleasures,  which  is  the  case  of  too  many, 
but  we  must  employ  them,  and  set  them  on  work.  But  then 
we  must  be  sure  it  be  not  in  the  Devil's  service  ;  like  many, 
who  set  their  wit  only  to  the  profaning  of  God,  or  cheating 
their  neighbours,  and  stuff  their  memories  with  such  filthi- 
ness,  as  should  never  once  enter  their  thoughts  ;  our  use  of 
them  must  be  such,  as  may  bring  in  most  glory  to  God,  most 
benefit  to  our  neighbours,  and  may  best  fit  us  to  make  our 
accounts,  when  God  shall  come  to  reckon  with  us  for  them. 

14.  But  the  other  part  of  the   Soul's  riches  is  yet  more 
precious,  that  is,  Grace ;  and  of  this  we 

must  be  especially  careful,  to  husband  and 
improve  it.  This  is  a  duty  expressly  commanded  us  by  the 
Apostle,  2  Pet.  iii.  18,  Grow  in  grace.  And  again,  in  the 
first  chapter  of  that  epistle,  verse  5,  Give  all  diligence  to 
add  to  your  Faith  virtue,  and  to  virtue  knowledge,  8fc. — 
Now  the  especial  means  of  improving  grace  is  by  employing 
it,  that  is,  by  doing  those  things  for  the  enabling  of  us,  where- 
unto  it  was  given  us  :  this  is  a  sure  means,  not  only  in  respect 
of  that  easiness,  which  a  custom  of  any  thing  brings  in  the 
doing  of  it,  but  principally,  as  it  hath  the  promise  of  God, 
who  hath  promised,  Ma.tt.  xxv.  29,  that  to  him  that  hath 
(that  is,  hath  made  use  of  what  he  hath)  shall  he  given,  and 
he  shall  have  abundance.  He  that  diligently  and  faithfully 
employs  the  first  beginnings  of  grace,  shall  yet  have  more, 
and  he  that  in  like  manner  husbands  that  more,  shall  yet 
have  a  greater  degree ;  so  that  what  Solomon  saith  of  temporal 
riches,  is  also  true  of  spiritual,  TJie  hand  of  the  diligent 
rnaketh  rich. 

15.  Therefore  whenever  thou  findest  any  good  motions 
in  thy  heart,  remember  that  is  a  season  for 

this  spiritual  husbandry  :   if  thou  hast  but 

x^     \       c  •  -4.  a  GOOD  MOTIONS. 

a  check  of  conscience  against  any  sm  thou 
livest  in,  drive  that  on  till  it  come  to  a  hatred ;  and  then  that 
hatred,  till  it  come  to  resolution ;  then  from  that  resolution, 
proceed  to  some  endeavours  against  it.  Do  this  faithfully, 
and  sincerely,  and  thou  shalt  certainly  find  the  grace  of  God 
assisting  thee,  not  only  in  every  of  these  steps,  but  also  en- 
abling thee  to  advance  still  higher,  till  thou  come  to  some 
victory  over  it.  Yet  to  this  industry  thou  must  not  fail  to 
add  thy  prayers  also,  there  being  a  promise  that  God  will 
give   the  holy   spirit  to  them  that   ask  it,  Luke  xi.   13. 

12* 


138  VIRTUE  OF  CHASTITY.  [sUNDAY  VII. 

And  therefore  they  that  ask  it  not,  have  no  reason  to  expect 
it.  But  it  must  be  asked  with  such  an  earnestness,  as  is 
some  way  answerable  to  the  vakie  of  the  thing,  which  being 
infinitely  more  precious  than  all  the  world,  both  in  respect 
of  its  own  worth,  and  its  usefulness  to  us,  we  must  beg  it 
with  much  more  zeal  and  earnestness,  than  all  temporal 
blessings,  or  else  we  show  ourselves  despisers  of  it. 

1 6.  Having  directed  you  to  the  means  of  improving  grace, 

I  shall  to  quicken  you  to  it  mention  the 

THE  DANGER  OF 

great  danger  of  the  contrary,  and  that  is  not 

THE  CONTRARY.      ^^    .^^    ^^^^^    ^^^.^^^^^  ^j^^    j^^-^^    ^^j^  ^^^^^ 

further  degrees,  which  our  industry  might  have  helped  us  to, 
but  it  is  the  losing  even  of  what  we  already  have  ;  For  from 
him  that  hath  not  (that  is  again,  hath  not  made  use  of  what 
he  hath)  shall  be  taken  away  even  that  which  he  hath. 
Matt.  xxv.  29.  God  will  withdraw  the  grace,  which  he 
sees  so  neglected,  as  we  see  in  that  parable ;  the  Talent 
was  taken  from  him  that  had  only  hid  it  in  a  Napkin,  and 
had  brought  in  no  gain  to  his  Lord.  And  this  is  a  most  sad 
punishment,  the  greatest  that  can  befall  any  man,  before  he 
comes  to  hell,  indeed  it  is  some  kind  of  foretaste  of  it,  it  is 
the  delivering  him  up  to  the  power  of  the  devil,  and  it  is  the 
banishing  him  from  the  face  of  God,  which  are  not  the  least 
parts  of  the  misery  of  the  damned.  And  it  is  also  the  bind- 
ing a  man  over  to  that  fuller  portion  of  wretchedness  in 
another  world ;  for  that  is  the  last  doom  of  the  unprofitable 
servant.  Matt.  xxv.  30,  Cast  ye  the  unprofitable  servant 
into  outer  darkness,  there  shall  be  iveeping  and  gnashing 
of  teeth.  You  see  there  are  no  light  dangers  that  attend  this 
neglect  of  grace,  and  therefore  if  we  have  any  love,  nay,  any 
common  pity  to  our  souls,  we  must  set  ourselves  to  this  in- 
dustry. I  have  now  done  with  those  Virtues  which  respect 
our  Souls,  I  come  now  to  those  which  concern  our  Bodies. 

17.  The  first  of  which  is  Chastity  or  Purity,  which 

may  well  be  set  in  the  front  of  the  duties 

CHASTITY.  •'^  ^  ,      ,.  .  a         A  .1 

we  owe  to  our  bodies,  smce  the  Apostle, 
1  Cor.  vi,  18,  sets  the  contrary  as  the  especial  sin  against 
them.  He  that  committeth  fornication,  sinneth  against  his 
own  body. 

18.  Now  this  virtue  of  Chastity  consists  in  a  perfect  ab- 
staining from  all  kinds  of  uncleanness ;  not  only  that  of 
adultery,  and  fornication,  but  all  other  more  unnatural  sorts 
of  it  committed  either  upon  ourselves  or  with  any  other. 


SUNDAY  VII.]  VIRTUE  OF  ClIASTITV.  139 

In  a  word,  all  acts  of  that  kind  are  utterly  against  Chastity, 
save  only  in  lawful  marriage.     And  even  there  men  are  not 
to  think  themselves  let  loose  to  please  their  brutish  appetites, 
but  are  to  keep  themselves  within  such  rules  of  moderation, 
as  agree  to  the  ends  of  marriage,  which  being  these  two,  the 
begetting  of  Children,  and  the  avoiding  of  fornication,  nothing 
must  be  done  which  may  hinder  the  first  of  these  ends  ;  and 
the  second  aiming  only  at  the  subduing  of  lust,  the   keeping 
men  from  any  sinful  effects  of  it,  is  very  contrary  to  that  end 
to  make  marriage  an  occasion  of  heightening  and  inflaming  it. 
19.  But  this  virtue  of  Chastity  reacheth  not  only  to  the 
restraining  of  the  grosser  act,  but    to   all 
lower  degrees  :   it  sets  a  guard  upon  our     uncleanneso 
eyes,  according  to    that  of  our    Saviour,     forbidden  in 
Matt.  v.  28,  He  that  looketh  on  a  ivoman  "^"^  ^^^^  ^^^" 
to  lust  after  her,  hath  committed  adultery     ^^'^  degrees. 
ivith  her  already  in  his  heart ;    and  upon  our  hand,  as  ap- 
pears by  what  Christ  adds  in  that  place.  If  thy  hand  offend 
thee,  cut  it  off;   so  also  upon  our  tongues,  that  they  speak 
no  immodest  or  filthy  words,  Let  no  corrupt  communication 
proceed  out  of  your  mouth,  Ephes.  iv.  29.     Nay  upon  our 
very  thoughts  and  fancies  ;   we  must  not  entertain  any  foul 
or  filthy  desires,  not  so  much  as  the  imagination  of  any  such 
thing.     Therefore  he  that  forbears  the  grosser  act,  and  yet 
allows  himself  in  any  of  these,  it  is  to  be  suspected  that  it  is 
rather  some  outward  restraint  that  keeps  him  from  it  than 
the  conscience  of  the  sin.    For  if  it  were  that,  it  would  keep 
him  from  these   too,  these  being  sins  also,  and  very  great 
ones  in  God's  sight.     Besides,  he  that  lets  hims<3lf  loose  to 
these,  puts  himself  in  very  great  danger  of  the  other,  it  being 
much  more  easy  to  abstain  from  all,  than  to  secure  ao-ainst 
the  one,  when  the  other  is  allowed.      But  above  all,  it  is  to 
be  considered   that  even   these  lower  degrees  are  such  as 
make  men  very  odious  in  God's  eyes,  who  seeth  the  heart, 
and  loves  none  that  are  not  pure  there. 

20.  The  loveliness  of  this  Virtue  of  Chastity  needs  no 
other  way  of  describing,  than  bv  consider- 
ing the  loathsomeness  and  mischiefs  of  the    "^"^  mischiefs 
contrary  sin,  which  is,  first,  very  brutish  ;  ^  ^^' 

those  desires  are  but  the  same  that  the  beasts  have,  and  then 
how  far  are  they  sunk  below  the  nature  of  men,  that  can 
boast  of  their  sins  of  that  kind,  as  of  their  special  excellency? 
When  if  that  be  the  measure,  a  goat  is  the  most  excellent 


140  VIRTUE  OF   CHASTITY.  [sUNDAY  VII. 

creature.     But  indeed  they  that  eagerly  pursue  this  part  of 
bestiahty,  do  often  leave  themselves  little,  besides  their  hu- 
man shape,  to  difference  them  from  beasts  :  this  sin  so  clouds 
the  understanding,  and  defaceth  the  reason- 
To  THE  SOUL.     ^^^^  ^^^^^^     Therefore  Solomon  very  well 

describes  the  young  man  that  was  going  to  the  harlot's  house, 
Piiov.  vii.  22,  He  goeth  after  her  as  an  ox  goeth  to  the 
slaughter. 

21.  Nor,  secondly,  are  the  effects  of  it  better  to  the  body 

than  to  the  mind.  The  many  foul  and 
filthy,  besides  painful  diseases,  which  often 
follow  this  sin,  are  sufficient  witnesses  how  mischievous  it 
is  to  the  Body.  And  alas,  how  many  are  there  that  have 
thus  made  themselves  the  devil's  martyrs  !  suffered  such 
torments  in  the  pursuit  of  this  sin,  as  would  exceed  the  in- 
vention of  the  greatest  tyrant !  Surely  they  that  pay  thus 
dear  for  damnation,  very  well  deserve  to  enjoy  the  purchase. 

22.  But  thirdly,  besides  the  natural  fruits  of  this  sin ;  it  is 

attended  with  very  ffreat  and  heavy  iudff- 

JUDGMENTS  OF  .       r  r^     1       4.^  *  ^  J- 

ments  from  God ;  the  most  extraordmary 
'  and  miraculous  judgment  that  ever  befell 
any  place,  fire  and  brimstone  from  heaven  upon  Sodom  and 
Gomorrah,  was  for  this  sin  of  uncleanness.  And  many  ex- 
amples likewise  of  God's  vengeance  may  be  observed  upon 
particular  persons,  for  this  sin.  The  incest  of  Amnon  cost 
him  his  life,  as  you  may  read,  2  Sam.  xiii.  Zimri  and  Cosbi 
were  slain  in  the  very  act.  Numb.  xxv.  8.  And  no  person 
that  commits  the  like,  hath  any  assurance  it  shall  not  be  his 
own  case.  For  how  secredy  soever  it  be  committed,  it  can- 
not be  hid  from  God,  who  is  the  sure  avenger  of  all  such 
wickedness.  Nay,  God  hath  very  particularly  threatened 
this  sin,  1  Cor.  iii.  17,  If  any  man  defile  the  Temple  of  God, 
him  shall  God  destroy.  This  sin  of  uncleanness  is  a  kind 
of  sacrilege,  a  polluting  those  bodies,  which  God  hath  chosen 
for  his  temples,  and  therefore  no  wonder,  if  it  be  thus  hea- 
vily punished. 

23.  Lastly,  this  sin  shuts  us  out  from  the  kingdom  of 

Heaven,  wherein  no  impure  thinor  can  enter. 

IT  SHUTS  OUT         .1  ^1         '^    1-    .       n^.-. 

And  we  never  find  any  list  ot  those  sms 
^^^"  '     which  bar  men  thence,  but  this  of  unclean- 
ness hath  a  special  place  in  it.     Thus  it  is.  Gal.  v.  19,  and 
so  again,  1  Cor.  vi.  9.  If  we  will  thus  pollute  ourselves,  we 
are  fit  company  only  for  those  black  spirits,  the  devil  and  his 


SUNDAY  Vll.]  VIRTUE  OF  CHASTITY.  141 

angels,  and  therefore  with  them  we  must  expect  our  portion, 
where  our  flames  of  lust  shall  end  in  flames  of  fire. 

24.  All  this  laid  together,  may  surely  recommend  the  vir- 
tue of  Chastity  to  us,  for  the  preservinor  of 
which  we  must  be  very  careful,  first  to 
check  the  beginnings  of  the  temptation,  to 
cast  away  the  very  first  fancy  of  lust  with  indignation ;  for 
if  you  once  fall  to  parley  and  talk  with  it,  it  gains  still  more 
upon  you,  and  then  it  will  be  harder  to  resist :  therefore  your 
way  in  this  temptation  is  to  fly  rather  than  fight  with  it. 
This  is  very  necessary,  not  only  that  we  may  avoid  the  dan- 
ger of  proceeding  to  act  the  sin,  but  also  in  respect  of  the 
present  fault  of  entertaining  such  fancies,  which  of  itself, 
though  it  should  never  proceed  further,  is  as  hath  been 
showed,  a  great  abomination  before  God.  Secondly,  have  a 
special  care  to  fly  idleness,  which  is  the  proper  soil  for  these 
filthy  weeds  to  grow  in,  and  keep  thyself  always  busied  in 
some  innocent  or  virtuous  employment :  for  then  these  fan- 
cies will  be  less  apt  to  oflTer  themselves.  Thirdly,  never 
suffer  thyself  to  recall  any  unclean  passages  of  thy  former 
life  with  delight,  for  that  is  to  act  over  the  sin  again,  and  will 
be  so  reckoned  by  God ;  nay,  perhaps  thus  deliberately  to 
think  of  it,  may  be  a  greater  guilt  than  a  rash  acting  of  it. 
For  this  both  shows  thy  heart  to  be  set  upon  filthiness,  and 
is  also  a  preparation  to  more  acts  of  it.  Fourthly,  forbear 
the  company  of  such  light  and  wanton  persons,  as  either  by 
the  filthhiess  of  their  discourse,  or  any  other  means  may  be 
a  snare  to  thee.  Fifthly,  pray  earnestly  that  God  would 
give  thee  the  Spirit  of  Purity,  especially  at  the  time  of  any 
present  temptation.  Bring  the  unclean  devil  to  Christ  to  be 
cast  out,  as  did  the  man  in  the  gospel ;  and  if  it  will  not  be 
cast  out  with  prayer  alone,  add  fasting  to  it ;  but  be  sure 
thou  do  not  keep  up  the  flame  by  any  high  or  immoderate 
feeding.  The  last  remedy,  when  the  former  prove  vain,  is 
marriage,  which  becomes  a  duty  to  him  that  cannot  live  in- 
nocently without  it.  But  even  here  there  must  be  care 
taken,  lest  this,  which  should  be  for  his  good,  become  not  to 
him  an  occasion  of  falling  for  want  of  sobriety  in  the  use  of 
marriage.  But  this  I  have  touched  on  already,  and  therefore 
need  add  no  more  but  an  earnest  entreaty,  that  men  would 
consider  seriously  of  the  foulness  and  danger  of  this  sin  of 
uncleanness,  and  not  let  the  commonness  of  it  lessen  their 


142  VIRTUE  OF  TEMPERANCE.  [sUNDAY  VII. 

hatred  of  it,  but  rather  make  them  abhor  that  shameless 
impudence  of  the  w^orld,  that  can  make  Ught  of  this  sin 
against  which  God  hath  pronounced  such  heavy  curses  : 
Whoremongers  and  adulterers  God  will  judge,  Heb.  xiii. 
4 ;  and  so  he  will  certainly  do  all  sorts  of  unclean  persons 
whatsoever. 

25.  The  second  Virtue  that  concerns  our  bodies,  is  Tem- 

perance :    and  the  exercises  of   that  are 
temperance.    ^jj^gj,g.   ^g^  firsts  Temperance   in  eating; 

secondly,  in  drinking ;  thirdly,  in  sleep  ;  fourthly,  in  recrea- 
tion ;  fifthly,  in  apparel.     I  shall  speak  of  them   severally ; 
and  first,  of  Temperance  in  Eating.     This 
1    ea  I  G.      temperance  is  observed  when  our  eating  is 
agreeable   to  those  ends  to  which  eating  is 
ends  of  eat-    ^y    Q^^  ^^^   nature    designed;  those  are 
first,  the  being ;  secondly,  the  well-being 
of  our  bodies. 

26.  Man  is  of  such  a  frame,  that  eating  becomes  necessary 

to  him  for  the  preserving  his  life ;  hunger 

preserving  of    ,     •  X        1      T  V,-    1,         11 

bemg  a  natural  disease  which  will  prove 
deadly  if  not  prevented,  and  the  only  phy- 
sic for  it  is  eating,  which  is  therefore  become  a  necessary 
means  of  keeping  us  alive.  And  that  is  the  first  end  of  eat- 
ing, and  as  men  use  not  to  take  physic  for  pleasure,  but 
remedy,  so  neither  should  they  eat. 

27.  But  secondly,  God  hath  been  so  bountiful  as  to  pro- 

vide not  only  for  the  being,  but  the  well- 
being  of  our  bodies ;  and,  therefore,  we  are 
not  tied  to  such  strictness,  that  we  may  eat  no  more  than 
will  just  keep  us  from  starving,  but  we  may  also  eat  what- 
soever either  for  kind  or  quantity  most  tends  to  the  health 
and  welfare  of  them.  Now  that  eating  which  is  agreeable 
to  these  ends  is  within  the  bounds  of  temperance,  as  on  the 
contrary,  whatsoever  is  contrary  to  them  is  a  transgression 
against  it ;  he,  therefore,  that  sets  up  to  himself  other  ends 
of  eating,  as  either  the  pleasing  of  his  taste,  or  (what  is  yet 
worse)  the  pampering  of  his  body,  that  he  may  the  better 
serve  his  lust,  he  directly  thwarts  and  crosses  these  ends  of 
God :  for  he  that  hath  those  aims  doth  that  which  is  very 
contrary  to  health,  yea,  to  life  itself,  as  appears  by  the  many 
diseases  and  untimely  deaths  which  surfeiting  and  unclean- 
ness  daily  bring  on  men. 


RULES  OF   TEM- 
PERANCE IN 


EATING. 


SUNDAY  VII.]  VIRTUE  OF  TEMPERANCE.  143 

28.  He,  therefory,  that  will  practise  this  Virtue  of  Tem- 
perance, must  neither  eat  so  much,  nor  of 
any  such  sorts  of  meat  (provided  he  can 
have  other)  as  may  be  hurtful  to  his  health  : 
what  the  sorts  or  qualities  shall  be,  is  im- 
possible to  set  down,  for  that  differs  according  to  the  several 
constitutions  of  men :  some  men  may  with  temperance  eat 
a  great  deal,  because  their  stomachs  require  it  ;  when  an- 
other may  be  guilty  of  intemperance  in  eating  but  half  so 
much,  because  it  is  more  than  is  useful  to  him.  And  so  also 
for  the  sort  of  meat,  it  may  be  niceness  and  luxury  for  some 
to  be  curious  in  them,  when  yet  some  degree  of  it  may  be 
necessary  to  the  infirmities  of  a  weak  stomach,  which  not 
out  of  wantonness  but  disease  cannot  eat  the  coarser  meats. 
But  I  think  it  may  in  general  be  said,  that  to  healthful  bodies 
the  plainest  meats  are  generally  the  most  wholesome  ;  but 
every  man  must  in  this  be  left  to  judge  for  himself;  and  that 
he  may  do  it  aright,  he  must  be  careful  that  he  never  suffer 
himself  to  be  enslaved  to  his  palate,  for  that  will  be  sure  to 
satisfy  itself,  whatever  becomes  of  health  or  life. 

29.  To  secure  him  the  better,  let  him  consider.  First,  how 
unreasonable  a  thing  it  is  that  the  whole 

body  should  be  subjected  to  this  one  sense  ^  ^^* 

of  tasting,  that  it  must  run  all  hazards  only  to  please  that. 
But  it  is  yet  much  more  so,  that  the  diviner  part,  the  soul, 
should  also  be  thus  enslaved ;  and  yet  thus  it  is  in  an  intem- 
perate person,  his  very  soul  must  be  sacrificed  to  this  brutish 
appetite  ;  for  the  sin  of  intemperance,  though  it  be  acted  by 
the  body,  yet  the  soul  must  share  in  the  eternal  punishment 
of  it.  Secondly,  consider  how  extreme  short  and  vanishing 
this  pleasure  is,  it  is  gone  in  a  moment ;  but  the  pains  that 
attend  the  excess  of  it  are  much  more  durable,  and  then 
surely  it  agrees  not  with  that  common  reason,  wherewith,  as 
men  we  are  indued,  to  set  our  hearts  upon  it.  But  then  in 
the  third  place,  it  agrees  yet  worse  with  the  temper  of  a 
Christian,  who  should  have  his  heart  so  purified  and  refined 
with  the  expectation  of  those  higher  and  spiritual  joys  he 
looks  for  in  another  world,  that  he  should  very  much  despise 
these  gross  and  brutish  pleasures,  which  beasts  are  as  capa- 
ble of  as  we,  and  to  them  we  may  well  be  contented  to  leave 
them,  it  being  the  highest  their  natures  can  reach  to  ;  but 
for  us  who  have  so  much  more  excellent  hopes,  it  is  an  into- 
lerable shame  that  we   should  account  them  as  any  part  of 


144  TEMPERANCE  IN  DRINKING.  [sUNDAY  VIII. 

our  happiness.  Lastly,  the  sin  of  Gluttony  is  so  great  and 
dangerous,  that  Christ  thought  fit  to  give  an  especial  warning 
against  it.  Take  heed  to  yourselves  that  your  hearts  be  not 
over-charged  with  surfeiting^  ^"C.  Luke  xxi.  34.  .  And  you 
know  what  was  the  end  of  the  rich  glutton,  Luke  xvi.  He 
that  had  fared  deliciously  every  day,  at  last  wants  a  drop 
of  water  to  cool  his  tongue.  So  much  for  the  first  sort  of 
temperance,  that  of  eating. 


SUNDAY  VIII. 

Of  Temperance  in  Drinking.     False  Ends  of  Drinking,  viz.  Good-fel- 
lowship, putting  away  Cares,  &c. 

The  second  is  Temperance  in  Drinking;  and  the  ends  of 

eating  and  drinking  bein^  much  the  same, 
temperance  IN    t  •  .1.      J-       f     1      •    *i.-     *v, 

1  can  give  no  other  direct  rules  in  this,  than 

DRINKING.  T     .  ^  •  •      .1.      r  .  •*    *u    4. 

what  were  given  in  the  former,  to  wit,  that 
we  drink  neither  of  such  sorts  of  liquor,  nor  in  such  quanti- 
ties as  may  not  agree  with  the  right  ends  of  drinking,  the 
preserving  our  lives  and  healths ;  only  in  this  there  will  be 
need  of  putting  in  one  caution ;  for  our  understandings  being 
in  more  danger  to  be  hurt  by  drinking  than  meat,  we  must 
rather  take  care  to  keep  that  safe,  and  rather  not  drink  what 
we  might  safely  in  respect  of  our  health,  if  it  be  in  danger 
to  distemper  our  reason.  This  I  say,  because  it  is  possible 
some  men's  brains  may  be  so  weak  that  their  heads  cannot 
bear  that  ordinary  quantity  of  drink  which  would  do  their 
bodies  no  harm.  And  whoever  is  of  this  temper,  must 
strictly  abstain  from  that  danger  of  drink,  or  that  sort  of  it 
which  he  finds  hath  that  effect,  yea,  though  it  do  in  other 
respects  appear  not  only  safe  but  useful  to  his  health.  For 
though  we  are  to  preserve  our  healths,  yet  we  are  not  to  do 
it  by  sin,  as  drunkenness  most  certainly  is. 

2.  But  alas !  of  those  multitudes  of  drunkards  we  have 
in  the  world,  this  is  the   case  but  of  very 

FALSE  ENDS  OF    r  .     r  \i  •  r        i  11,* 

few,  most  of  them  ffoins:  lar  beyond  what 

DRINKING.  .,      •     1        1.1  .       ^        ^  \ 

their  health  requires,  yea,  or  can  bear,  even 
to  the  utter  destruction  thereof.  And,  therefore,  it  is  plain, 
men  have  set  up  to  themselves  some  other  ends  of  drinking 
than  those  allowable  ones   forementioned ;    it  may   not  be 


SUNDAY  VIII.]         TEMPERANCE  IN  DRINKING.  145 

amiss  a  little  to  explain  what  they  are,  and  withal  to  show 
the  unreasonableness  of  them. 

3.  The  first,  and   most  owned,  is  that  which  they  call 
Good-Fellowship  ;  one  man  drinks  to  keep 

,1  i.    V        T>    X    T  iJ        f     GOOD-FELLOW- 

another  company  at  it.  But  1  would  ask 
such  a  one,  whether  if  that  man  were  drink- 
ing rank  poison  he  would  pledge  him  for  company  ?  If  he 
say  he  would  not,  I  must  tell  him,  that  by  the  very  same, 
nay,  far  greater  reasons,  he  is  not  to  do  this.  For  immode- 
rate drinking  is  that  very  poison  ;  perhaps  it  doth  not  always 
work  death  immediate  (yet  there  want  not  many  instances 
of  its  having  done  even  that,  very  many  have  died  in  their 
drunken  fit)  but  that  the  custom  of  it  does  usually  bring  men 
to  their  ends,  is  past  doubt;  and,  therefore,  though  the  poison 
work  slowly,  yet  it  is  still  poison.  But  however,  it  doth  at 
the  present  work  that  which  a  wise  man  would  more  abhor 
than  death ;  it  works  madness,  and  frenzy  turns  the  man  into 
a  beast,  by  drowning  that  reason  which  should  difference  him 
from  one.  Certainly  the  effects  of  drink  are  such,  that  had 
being  drunk  been  first  enjoined  as  a  punishment,  we  should 
have  thought  him  a  more  than  ordinary  tyrant  that  had  in- 
vented it. 

4.  A  second  end  of  drinking  is  said  to  be  the  maintaining 
of  friendship  and  kindness  amono^st  men. 

D    i  xT--     •       :  1  ui      xi,    X  PRESERVING  OF 

But  this  IS  strangely  unreasonable,  that  men 
should  do  that  towards  the  maintaining  of 
friendship,  which  is  really  the  greatest  mischief  that  can  be 
done  to  any  man.  Did  ever  any  think  to  befriend  a  man  by 
helping  to  destroy  his  estate,  his  credit,  his  life  ?  Yet  he 
that  thus  drinks  with  a  man  does  this  and  much  more  ;  he 
ruins  his  reason,  yea,  his  soul,  and  yet  this  must  be  called 
the  way  of  preserving  of  friendship.  This  is  so  ridiculous, 
that  one  would  think  none  could  own  it  but  when  he  were 
actually  drunk.  But  besides,  alas  !  experience  shows  us, 
that  this  is  fitter  to  beget  quarrels  than  preserve  kindness,  as 
the  many  drunken  brawls  we  every  day  see,  with  the  wounds, 
and  sometimes  murders  that  accompany  them,  do  witness. 

5.  A  third  end  is  said  to  be  the  cheering  of  their  spirits, 
making  them  merry  and  jolly.     But  sure  ^j_jj,j,j^jjj^j  ^j^^ 
if  the   mirth  be  such  that  reason  must  be  „,„,^„ 

SPIRITS 

turned  out  of  doors  before  it  begin,  it  will 
be  very  little  worth;  one  may  say  with  Solomon,  Eccles. 
ii.  2,  The  laughter  of  such  fools  is  madness.     And  sure 

13 


146  TEMPERANCE  IN  DRINKING.  [sUNDAY  VIII. 

they  that  will  be  drunk  to  put  themselves  in  this  temper, 
must  by  the  same  reason  be  glad  of  a  frenzy,  if  they  could 
but  be  sure  it  would  be  of  the  merry  sort.  But  little  do 
these  merry  folks  think  what  sadness  they  are  all  this  while 
heaping  up  to  themselves,  often  in  this  world,  when  by  some 
mad  pranks  they  play  in  their  jollity,  they  bring  mischief 
upon  themselves  ;  but,  however,  certainly  in  another,  where 
this  mirth  will  be  sadly  reckoned  for. 

6.  A  fourth  end  is  said  to  be  the  putting  away  of  cares :  but 

I  shall  ask  what  those  cares  are  ?  Be  they 

PUTTING  AWAY    ^^^^^  ^^  ^^^^^^  ^^  p^^  ^^^^  ^  Perhaps  they 

CARES.  ^^^  some  checks  and  remorses  of  conscience, 

which  must  be  thus  charmed.  And  I  doubt  this  hath  proved 
too  effectual  with  many  to  the  laying  them  asleep.  But  this 
is  the  wickedest  folly  in  the  world ;  for  if  thou  thinkest  not 
these  checks  to  have  something  considerable  in  them,  why  do 
they  trouble  thee  ?  But  if  thou  do,  it  is  impossible  thou  canst 
hope  this  can  long  secure  thee  from  them.  Thou  mayest  thus 
stop  their  mouths  for  awhile,  but  they  will  one  day  cry  the 
louder  for  it.  Suppose  a  thief  or  a  murderer  knew  he  were 
pursued  to  be  brought  to  justice,  would  he,  think  you,  to  put 
away  the  fear  of  being  hanged,  fall  to  drinking,  and  in  the 
mean  time  lake  no  care  for  his  escape  ?  Or  would  you  not 
think  him  desperately  mad,  if  he  did  ?  Yet  this  is  the  very 
case  here,  thy  conscience  tells  thee  of  thy  danger,  that  thou 
must  ere  long  be  brought  before  God's  judgment-seat ;  and  is 
it  not  madness  for  thee,  instead  of  endeavouring  to  get  thy 
pardon,  to  drink  away  the  thought  of  thy  danger  ?  But  in  the 
second  place,  suppose  these  cares  be  some  worldly  ones, 
and  such  as  are  fit  to  be  put  away  ;  then  for  shame  do  not  so 
disgrace  thy  Reason,  thy  Christianity,  as  not  to  let  them  be 
as  forcible  to  that  end  as  a  little  drink.  Thy  reason  will  tell 
thee  it  is  in  vain  to  care,  where  care  will  bring  no  advantage  : 
and  thy  Christianity  will  direct  thee  to  one  on  whom  thou 
mayest  safely  cast  all  thy  cares,  for  he  careth  for  thee,  1  Pet. 
V.  7.  And  therefore  unless  thou  meanest  to  renounce  being 
both  a  man  and  a  Christian,  never  betake  thee  this  pitiful 
shift  to  rid  thee  of  thy  cares.  But  besides  this  will  not  do 
the  deed  neither,  for  though  it  may  at  the  present,  whilst 
thou  art  in  the  height  of  the  drunken  fit,  keep  thee  from  the 
sense  of  thy  cares,  yet  when  that  is  over,  they  will  return 
again  with  greater  violence  ;  and,  if  thou  hast  any  conscience, 


SUNDAY  VIII.]         TEMPERANCE  IN  DRINKING.  147 

bring  a  new  care  with  them,  even  that  which  ariscth  from 
the  guilt  of  so  foul  a  sin. 

7.  A  fifth  end  is  said  to  be  the  passing  away  of  Time. 
This,  though  it  be  as  unreasonable  as  any 
of  the  former  ;  yet  by  the  way,  it  serves  to  ssing  away 
reproach  idleness,  which  is,  it  seems,  so 
burdensome  a  thing,  that  even  this  vilest  employment  is 
preferred  before  it.  But  this  is  in  many  a  very  false  plea  ; 
for  they  often  spend  time  at  the  pot,  not  only  when  they 
have  nothing  else  to  do,  but  even  to  the  neglect  of  their  most 
necessary  business.  However  it  is  in  all  a  most  unreason- 
able one  ;  for  there  is  no  man  but  he  may  find  somewhat  or 
other  to  employ  himself  in.  If  he  have  litde  worldly  business 
of  his  own,  he  may  yet  do  somewhat  to  the  benefit  of  others ; 
but  however  there  is  no  man  but  hath  a  Soul,  and  if  he  will 
look  carefully  to  that,  he  need  not  complain  for  want  of 
business  ;  where  there  are  so  many  corruptions  to  mortify, 
so  many  inclinations  to  watch  over,  so  many  temptations 
(whereof  this  of  drunkenness  is  not  the  least)  to  resist,  the 
Graces  of  God  to  improve  and  stir  up,  and  former  neglects 
of  all  these  to  lament,  sure  there  can  never  want  sufficient 
employment ;  for  all  these  require  time,  and  so  men  at  their 
deaths  find ;  for  those  that  have  all  their  lives  made  it  their 
business  to  drive  away  their  time,  would  then  give  all  the 
world  to  redeem  it.  And  sure  where  there  is  much  leisure 
from  worldly  afiairs,  God  expects  to  have  the  more  time 
thus  employed  in  spiritual  exercises.  But  it  is  not  likely 
those  meaner  sorts  of  persons,  to  whom  this  book  is  intended, 
will  be  of  the  number  of  those  that  have  much  leisure,  and 
therefore  I  shall  no  farther  insist  on  it ;  only  I  shall  say  this : 
that  what  degrees  of  leisure  they  at  any  time  have,  it  con- 
cerns them  to  employ  to  the  benefit  of  their  Souls,  and  not 
to  bestow  it  to  the  ruin  of  them,  as  they  do,  who  spend  it  in 
drinking. 

8.  A  sixth  end  is  said  to  be  the  preventing  of  that  reproach 
which  is  by  the  world  cast  on  those  that 
will  in  this  be  stricter  than  their  neighbours.  eventing 

But  in  answer  to  this,  I  shall  first  ask,  what  reproach. 
is  the  harm  of  such  reproach  ?  Sure  it  cannot  equal  the  least 
of  those  mischiefs  drunkenness  betrays  us  to.  Nay,  if  we 
will  take  our  Saviour's  word,  it  is  a  happiness,  Blessed 
saith  he,  are  ye  when  men  shall  revile  you,  and  say  all 
manner  of  evil  against  you  for  my  sake,  Matt.  v.  11. 


148  TEMPERANCE  IN  DRINKING.        [sUNDAY  VIII. 

And  St.  Peter  tells,  1  Pet.  iv.  14,  If  ye  be  reproached  for 
the  Name  of  Christ,  happy  are  ye :  and  sure  to  be  reproach- 
ed for  obedience  to  any  command  of  Christ's,  is  to  be  re- 
proached for  his  Name.  Secondly,  Let  it  be  remembered 
that  at  our  Baptism  we  solemnly  renounced  the  world ;  and 
shall  we  now  so  far  consider  it,  as  for  a  few  scoffs  of  it  to 
run  ourselves  on  all  the  temporal  evils  before  mentioned  ; 
and  which  is  much  worse,  the  wrath  of  God  and  eternal 
destruction  ?  But  thirdly,  if  you  fear  reproach,  why  do  ye 
do  that  which  will  bring  reproach  upon  you  from  all  wise 
and  good  men,  whose  opinion  alone  is  to  be  regarded  ?  And 
it  is  certain,  drinking  is  the  way  to  bring  it  on  you  from  all 
such.  And  to  comfort  thyself  against  that,  by  thinking  thou 
art  still  applauded  by  the  foolish  and  worst  sort  of  men,  is 
as  if  all  the  madmen  in  the  world  should  agree  to  count 
themselves  the  only  sober  persons,  and  all  others  mad,  which 
yet  sure  will  never  make  them  the  less  mad,  nor  others  the 
less  sober.  Lastly,  consider  the  heavy  doom  Christ  hath 
pronounced  on  those  that  are  ashamed  of  him,  and  so  are  all 
those  that  for  fear  of  reproach  shall  shrink  from  their  obe- 
dience to  him,  Matt.  viii.  38,  Whosoever  shall  he  ashamed 
of  me  and  my  words  in  this  adulterous  and  sinful  genera- 
tion, of  him  shall  the  Son  of  man  he  ashamed,  when  he 
cometh  in  the  glory  of  the  Father  with  the  holy  Jingels. 
There  is  none  but  will  at  that  day  desire  to  be  owned  by 
Christ :  but  whoever  will  not  here  own  him,  that  is,  cleave 
fast  to  his  commands,  notwithstanding  all  the  scorns,  nay, 
persecutions  of  the  world,  shall  then  certainly  be  cast  off  by 
him.  And  he  that  will  adventure  thus  to  maintain  his  credit 
among  a  company  of  fools  and  madmen,  deserves  well  to 
have  it  befall  him  :  but  after  all  this,  it  is  not  sure  that  even 
these  will  despise  thee  for  thy  sobriety  :  it  is  possible  thej^ 
may  seem  to  do  so  to  fright  thee  out  of  it ;  but  if  their  hearts 
were  searched,  it  would  be  found  they  do  even  against  their 
wills  bear  a  secret  reverence  to  sober  persons,  and  none  fall 
more  often  under  their  scorn  and  despising,  than  those  that 
run  with  them  to  the  same  excess  of  riot ;  for  even  he  that 
sticks  not  to  be  drunk  himself,  will  yet  laugh  at  another  that 
he  sees  so. 

9.  There  is  a  seventh  end,  which  though  every  man  thinks 

too  base  to  own,  yet  it  is  too  plain  it  prevails 

pleasure  of     ^^.^i^  j^^^^y  .  ^^j  ^j^j^^  -g  ^j^g  |^^^,g  pleasure 

THE  DRINK.         ^^  ^^^  j^.-^j^  .    ^^^   ^^  ^j^^g^  j  COllfcSS  it  wiU 


SUNDAY  VIII.]         TEMPERANCE  IN  DRINKING.  149 

not  be  fit  to  say  much  ;  for  he  that  is  come  to  this  lament- 
able decree  of  sottishness  is  not  like  to  receive  benefit  by  any 
thing  can  be  said:  yet  let  me  tell  even  this  man  that  he  of  all 
others  hath  the  most  means  of  discerning  his  fault ;  for  this 
being  such  a  ground  of  drinking  as  nobody  will  own,  he  is 
condemned  of  himself,  yea,  and  all  his  fellow-drimkards  too  ; 
for  their  denying  it  is  a  plain  sign  they  acknowledge  it  a  most 
abominable  thing.  And  if  Esau  were  called  a  profane  person, 
Heb.  xii.  6,  for  selling  but  his  birthright  for  a  mess  of  pot- 
tage, and  that  too  Avhen  he  had  the  necessity  of  hunger  upon 
him  ;  what  name  of  reproach  can  be  bad  enough  for  him  who 
sells  his  health,  his  reason,  his  God,  his  Soul,  for  a  cup  of 
drink,  and  that  when  he  is  so  far  from  needing  it,  that  per- 
haps he  hath  already  more  than  he  can  keep  ?  I  shall  say  no 
more  to  this  sort  of  persons,  but  let  me  warn  all  those  that 
go  on  in  this  sin  on  any  of  the  former  grounds,  that  a  little 
time  will  bring  them  even  to  this  which  they  profess  to  loath  ; 
it  being  daily  seen  that  those  which  first  were  drawn  into  the 
sin  for  the  love  of  the  company,  at  last  continue  in  it  for  love 
of  the  drink.  ^ 

10.  I  can  think  but  of  one  end  more,  that  is,  that  of  Bar- 
ffaininff.     Men  say  it  is  necessary  for  them 

T?  ARC*  ATVTTVP 

to  drink  in  this  one  respect,  of  trading  with 
their  neighbours,  bargains  being  most  conveniently  to  be 
struck  up  at  such  meetings.  But  this  is  yet  a  worse  end  than 
all  the  rest,  for  the  bottom  of  it  is  an  aim  of  cheating  and  de- 
frauding others  ;  we  think  when  men  are  in  drink  we  shall 
the  better  be  able  to  overreach  them ;  and  so  this  adds  the 
sin  of  cozenage  and  defrauding  to  that  of  drunkenness.  Now 
that  this  is  indeed  the  intent  is  manifest  for  if  it  were  only 
the  dispatch  of  bargains  were  aimed  at,  we  should  choose  to 
take  men  with  their  wits  about  them  :  therefore  the  taking 
them  when  drink  hath  distempered  them  can  be  nothing 
but  to  take  advantage  of  them.  Yet  this  often  proves  a 
great  folly  as  well  as  a  sin ;  for  he  that  drinks  with  another 
in  hope  to  overreach  him,  doth  many  times  prove  the  weak- 
er-brained, and  becomes  drunk  first,  and  then  he  gives  that 
opportunity  of  cheating  him,  which  he  designed  for  the 
cheating  of  the  other.  Now  this  end  of  drinking  is  so  far 
from  becoming  an  excuse,  that  it  is  a  huge  heightening  of 
the  sin ;  for  if  we  may  not  drink  intemperately  upon  any 
occasion,  much  less  upon  so  wicked  a  one  as  is  the  cozening 
and  defrauding  of  our  brethren. 

13* 


150  TEMPERANCE  IN  DRINKING.  [sUNDAY  VIU. 

11.  I  suppose  I  have  now  showed  you  the  unreasonable- 

ness of  those  motives,  which  are  ordinarily 
DEGREES  OF  ^pQUglit  in  excuse  of  this  sin.  I  am  yet 
THIS  SIN.  further  to  tell  you,  that  it  is  not  only  that 
huge  degree  of  drunkenness  which  makes  men  able  neither 
to  go  nor  speak,  which  is  to  be  looked  on  as  a  sin,  but  all 
lower  degrees,  which  do  at  all  work  upon  the  understanding, 
Avhether  by  dulling  it  and  making  it  less  fit  for  any  employ- 
ment, or  by  making  it  too  light  and  airy,  apt  to  apish  and 
ridiculous  mirth,  or  what  is  worse,  by  inflaming  men  into 
rage  and  fury.  These,  or  whatever  else  make  any  change 
in  the  man,  are  to  be  reckoned  in  to  this  sin  of  drunkenness ; 
nay,  further,  the  drinking  beyond  the  natural  ends  of  drink- 
ing, that  is,  beyond  moderate  refreshment,  is  a  sin,  though 
by  the  strength  of  a  man's  brain  it  makes  not  the  least  change 
in  him ;  and  therefore  those  that  are  not  actually  drunk,  yet 
can  spend  whole  days,  or  any  considerable  part  of  them  in 
drinking,  are  so  far  from  being  innocent,  that  that  greater 
woe  belongs  to  them  which  is  pronounced,  Isaiah  v.  22, 
against  those  that  are  mighty  to  drii;k.  For  though  such  a 
man  may  make  a  shift  to  preserve  his  wits,  yet  that  wit  serves 
him  to  very  little  purpose,  when  his  employment  is  still  but 
the  same  with  him  that  is  the  most  sottishly  drunk,  that  is, 
to  pour  down  drink. 

12.  Nay,  this  man  is  guilty  of  the  greatest  waste:  first, 

of  the  good  creatures  of  God  ;  that  drink 
which  is  by  God's  providence  intended  for 
the   refreshment   and   relieving  of   us,  is 

STRONG  drink-      ,  i         J         •  x       i,  -^    •      j         i     i 

abused  and  misspent  when  it  is  drunk  be- 
yond that  measure  which  those  ends  re- 
quire ;  and  sure  there  is  not  the  meanest  of  these  creatures 
we  enjoy,  but  the  abuse  of  them  shall  one  day  be  accounted 
for,  and  he  that  drinks  longest  hath  the  most  of  that  guilt. 
But  in  the  second  place,  this  is  a  waste  of  that  which  is 
much  more  precious,  our  time,  which  is  allowed  us  by  God 
to  work  out  our  salvation  in,  and  must  be  strictly  reckoned 
for ;  and,  therefore,  ought  every  minute  of  it  to  be  most 
thriftily  husbanded  to  that  end  in  actions  of  good  life ;  but 
when  it  is  thus  laid  out,  it  tends  to  the  direct  contrary,  even 
the  working  out  our  damnation.  Besides,  he  that  thus  drinks, 
though  he  escape  being  drunk  himself,  he  is  yet  guilty  of 
all  the  drunkenness  that  any  of  his  company  fall  under ;  for 
he  gives  them  encouragement  to  drink  on  by  his  example, 


SUNDAY  VIII.]  TEMPERANCE  IN  DRINKING.  151 

especially  if  he  be  one  of  any  authority ;  but  if  he  be  one 
whose  company  the  rest  are  fond  of,  his  company  is  then  a 
certain  ensnaring  of  them,  for  then  they  will  drink  too,  rather 
than  lose  him.  There  is  yet  a  greater  fault  that  many  of 
these  stronger  brained  drinkers  are  guilty  of,  that  is,  the  set- 
ting themselves  purposely  to  make  others  drunk,  playing,  as 
it  were,  a  prize  at  it,  and  counting  it  matter  of  triumph  and 
victory  to  see  others  fall  before  them.  This  is  a  most  horri- 
ble wickedness,  it  is  the  making  ourselves  the  devil's  factors, 
endeavouring  all  we  can  to  draw  our  poor  brethren  into  eter- 
nal misery,  by  betraying  them  to  so  grievous  a  sin  ;  and, 
therefore,  it  may  well  be  reckoned  as  the  highest  step  of  this 
vice  of  drinking,  as  having  in  it  the  sin  of  mischieving  others 
added  to  the  excess  in  ourselves.  And  though  it  be  looked 
upon  in  the  world  as  a  matter  only  of  jest  and  merriment  to 
make  others  drunk,  that  we  may  sport  ourselves  with  their 
ridiculous  behaviour,  yet  that  mirth  will  have  a  sad  conclu- 
sion, there  being  a  woe  expressly  threatened  by  God  to  this 
very  sin,  Hab.  ii.  15,  Woe  unto  him  that  giveth  his  neigh- 
bour drink,  that  puttest  thy  bottle  to  him,  and  makest  him 
drunk,  that  thou  mayest  look  on  their  nakedness;  and  sure 
he  buys  his  idle  pastime  very  dear,  that  takes  it  with  such 
a  woe  attending  it. 

13.  I  have  now  gone  through  the  several  motives  to,  and 
degrees  of  this  sin  of  drunkenness,  where- 
in I  have  been  the  more  particular,  because 

.,    .  .  ^  ,     ^      .       .        '  ^      MISCHIEFS  OF 

it  IS  a  Sin  so  strangely  reigning  amongst 

j.^.  6^66  &  THIS   SIN. 

us  :  no  condition,  no  age,  or  scarce  any  sex, 
free  from  it,  to  the  great  dishonour  of  God,  reproach  of 
Christianity,  and  ruin,  not  only  of  our  own  souls  hereafter, 
but  even  of  all  our  present  advantages  and  happiness  in  this 
life ;  there  being  no  sin  which  betrays  each  single  committer 
to  more  mischiefs  in  his  understanding,  his  health,  his  credit, 
his  estate,  than  this  one  doth.  And  we  have  reason  to  be- 
lieve this  sin  is  one  of  those  common  crying  guilts  which 
have  long  lain  heavy  upon  this  nation,  and  pulled  down  those 
many  judgments  we  have  groaned  under. 

14.  Therefore,  Christian  reader,  let  me  now  entreat,  nay, 
conjure  thee  by  all  that  tenderness  and  love 

.1  i./i  ..1.1-  rr-tj       EXHORTATION 

thou  ouffhest  to  have  to  the  honour  oi  God, 

^,  ?.     c    -L.      r^\     •    .•  c       •  .TO  FORSAKE  IT. 

the  credit  of  thy  Christian  protession,  eter- 
nal welfare  of  thine  own  soul,  the  prosperity  of  the  church 
and  nation  whereof  thou  art  a  member ;  nay,  by  that  love 


152  TEMPERANCE  IN  DRINKING.  [sUNDAY  VIII. 

which  certainly  thou  hast  to  thy  own  temporal  welfare,  to 
think  sadly  of  what  hath  been  spoken  ;  and  then  judge  whe- 
ther there  be  any  pleasure  in  this  sin  which  can  be  any  tole- 
rable recompense  for  all  those  mischiefs  it  brings  with  it.  I 
am  confident  no  man  in  his  wits  can  think  there  is  ;  and  if 
there  be  not,  then  be  ashamed  to  be  any  longer  that  fool, 
which  shall  make  so  wretched  a  bargain,  but  begin  at  this 
instant  a  firm  and  a  faithful  resolution,  never  once  more  to  be 
guilty  of  this  swinish  sin,  how  often  soever  thou  hast  here- 
tofore fallen  into  it,  and  in  the  fear  of  God  betake  thee  to  a 
strict  temperance ;  which  when  thou  hast  done,  thou  wilt 
find  thou  hast  made,  not  only  a  gainful,  but  a  pleasant  ex- 
change ;  for  there  is  a  man  that  hath  tried  both  courses,  but 
his  own  heart  will  tell  him  there  is  infinitely  more  present 
comfort  and  pleasure  in  sobriety  and  temperance,  than  ever 
all  his  drunken  revellings  afforded  him. 

15.  The  main  difficulty  is  the  first  breaking  off  the  custom, 

and  that  arises  partly  from  ourselves,  partly 
THE  DiFFicuL-    ^^^^  others.     That  from  ourselves  may  be 

TIES  OF  DOING      ^^  ^^^    ^^^^^  .     ^^^    ^^^^    -^^    ^^^^^    ^^    ^^^ 

so  CONSIDERED,  j^^^.^  ^^  drinking,  we  have  brought  such 

false  thirsts  upon  ourselves,  that  our  bodies  seem  to  require 

it,  and  this  wants  nothing  but  a  little  pa- 

SEEMiNG  NECES-   ^.^^^^  ^^  Qvercomc.     Do  but  refrain  some 

siTY  OF  DRINK.  ^^^  days,  and  it  will  afterwards  grow^  easy ; 
for  the  darkness  arising  only  from  custom,  the  breaking  off 
that  does  the  business.  If  thou  say,  it  is  very  uneasy  to  do 
so,  consider,  whether  if  thou  had  some  disease  which  would 
certainly  kill  thee  if  thou  didst  not  for  some  little  lime  refrain 
immoderate  drinking,  thou  wouldst  not  rather  forbear  than 
die.  If  thou  wouldst  not,  thou  art  so  brutish  a  sot,  that  it  is 
in  vain  to  persuade  thee ;  but  if  thou  hadst,  then  consider 
how  unreasonable  it  is  for  thee  not  to  do  it  in  this  case  also ; 
the  habit  of  drinking  may  well  pass  for  a  mortal  disease,  it 
proves  so  very  often  to  the  body,  but  will  most  certainly  to 
the  soul ;  and,  therefore,  it  is  madness  to  stick  at  that  unea- 
siness in  the  cure  of  this,  which  thou  wouldst  submit  to  in 
a  less  danger.  Set,  therefore,  but  a  resolute  purpose  to  en 
dure  that  little  trouble  for  a  small  time,  and  this  first  difficulty 
is  conquered,  for  after  thou  has  awhile  refrained,  it  will  be 
perfectly  easy  to  do  so  still. 

16.  The  second  difficulty  is  that  of  spending  the  time, 
which  those  that  have  made  drinking  their  trade  and  busi- 


SUNDAY  VIII.]  TEMPERANCE  IN  DRINKING.  153 

ness,  know  scarce  how  to  dispose  of.     But 
the  very  naming  of  this  difficulty  directs  to    ^^^"^  ^^  ^^' 
the  cure ;  get  thee  some  business,  some-        loyment. 
what  to  employ  thyself  in,  which,  as  I  have  already  showed, 
will  be  easily  found  by  all  sorts   of  persons.     But  those 
meaner  to  whom  I  now  write  can  sure  never  want  it  ready 
at  hand,  they  being  generally  such  as  are  to  be  maintained  by 
their  labour ;  and,  therefore,  to  them  I  need  only  give  this 
advice,  to  be  diligent  ia  that  business  they  have,  to  follow 
that  close  as  they  ought ;  and  they  will  have  litde  occasion 
to  seek  out  this  way  of  spending  their  time. 

17.  There  is  another  sort  of  difficulty,  which  I  told  you 
arises  from  others,  and  that  is  either  from 

their  persuasions  or  reproaches.  It  is  very  p^^^^suasions 
likely  if  thy  old  companions  see  thee  begin  ^'^^  Reproach- 
to  fall  off,  they  will  set  hard  to  thee,  to  ^^  ^^  ^^^• 
bring  thee  back  to  thy  old  course,  they  will  urge  to  thee  the 
unkindness  of  forsaking  the  company  of  thy  friends,  the 
sadness  of  renouncing  all  that  mirth  and  jollity,  which  good 
fellows  (as  they  call  them)  enjoy  ;  and  if  thou  canst  not  thus 
be  won  they  will  affright  thee  with  the  reproach  of  the 
world,  and  so  try  if  they  can  mock  thee  out  of  thy  sobriety. 

18.  The  way  to  overcome  this  difficulty  is  to  foresee  it; 
therefore,  when  thou  first  enterest  on  thy 

course   of   temperance,  thou   art   to  make 
account  thou  shalt  meet  with  these  (per- 
haps many  other)   temptations  ;    and  that  them. 
thou  mayest  make  a  right  judgment,- whether  they  be  worthy 
to  prevail  with  thee,  take  them  beforehand  and  weigh  them ; 
consider  whether  that  false  kindness  that  is  maintained  among 
men  by  drinking  be  worthy  to  be  com- 
pared with  that  real  and  everlasting  kind-  ^^^^"  '^^^  ^^' 
ness  of  God,  which  is  lost  by  it ;  whether  ^^^tage  with 
that  foolish,  vain  mirth  bear  any  weight 
with  the  present  joys  of  a  good  conscience  here,  or  with 
those  greater  of  heaven  hereafter.     Lastly,  whether  the  un- 
just reproach  of  wicked  men,  the  shame  of  the  world  be  so 
terrible  as  the  just  reproof  of  thine  own  conscience  at  the 
present,  and  that  eternal  confusion  of  face  that  shall  befall 
all  those  that  go  on  in  this  sin,  at  the  last  day ;  weigh  all 
these,  I  say,  I  need  not  say  in  the  balance  of  the  sanctuary, 
but  even  in  the  scales  of  common  reason,  and  sure  thou  wilt 


154  TEMPERANCE  IN  DRINKING.         [sUNDAY  VIII. 

be  forced  to  pronounce,  that  the  motives  to  temperance  infi- 
nitely outweigh  those  against  it.  When  thou  hast  thus 
advisedly  judged,  then  fix  thy  resolution  accordingly ;  and 
whenever  any  of  these  temptations  come  to  stagger  thee, 
remember  thou  hast  formerly  weighed  them,  knowest  the 
just  value  of  them,  and  that  they  are  a  most  unworthy  price 
for  those  precious  advantages  thou  must  give  in  exchange  for 
them.  And,  therefore,  hold  fast  thy  resolution,  and  with 
indignation  reject  all  motions  to  the  contrary. 

19.  But  be  sure  thou  thus  reject  them   at  their  very  first 

tender,  and  do  not  yield  in  the  least  de- 

REJECT  THE  r       -r  j.\.  •         j.  J     xu 

gree  ;  for  if  once  thou  givest  ground,  thou 

TEMPTATION  AT    ^   ,    t  '         .1  •  ii    u      r**l  A  r**1 

art  lost,  the  sm  will  by  little  and  little  pre- 

THE  VERY   BE-  •,  ,1  rr«i,  u 

vail  upon  thee.  1  hus  we  see  many,  who 
have  professed  to  be  resolved  upon  great 
temperance,  yet  for  want  of  this  care,  have  adventured  into 
the  company  of  good  fellows  ;  when  they  have  been  there, 
they  have  at  the  first  been  over-entreated  to  take  a  cup, 
after  that  another,  till  at  last  they  have  taken  their  rounds  as 
freely  as  any  of  them,  and  in  that  flood  of  drink  drowned  all 
their  sober  resolutions.  Therefore,  whoever  thou  art,  that 
dost  really  desire  to  forsake  the  sin,  take  care  to  avoid  the 
occasions  and  beginnings  of  it ;  to  which  end  it  will  be  good 
openly  to  declare  and  own  thy  purposes  of  sobriety  ;  that  so 
thou  mayest  discourage  men  from  assaulting  thee.  But  if 
either  thou  art  ashamed  to  own  it,  or  seemest  to  be  so, 
they  will  quickly  make  use  of  that  shame  to  bring  thee  to 
break  it. 

20.  If  thou  be  thus  wary  to  keep  thee  from  the  first  begin- 

nings, thou  art  then  sure  never  to  be  over- 

THE  SECURITY       ,    i  ^  .u  *i,-        •         c        *  •     ri       *i,      i 

taken  with  this  sin ;  tor  it  is  like  the  keep- 
ing the  outworks  of  a  besieged  city,  which, 
so  long  as  they  are  stoutly  defended,  there  is  no  danger ;  but 
if  they  be  either  surprised  or  yielded,  the  city  cannot  long 
hold  out.  The  advice  therefore  of  the  wise  man  is  very 
agreeable  to  this  matter,  Eccles.  xix.  1,  He  that  despiseth 
small  things  shall  perish  by  little  and  little.  But  because,  as 
the  Psalmist  saith,  Psalm  cxxvii.  1,  Except  the  Lord  keep 
the  city,  the  ivatchman  waketh  hut  in  vain :  therefore  to 
this  guard  of  thyself  add  thy  most  earnest  prayers  to  God, 
that  he  will  also  watch  over  thee,  and  by  the  strength  of  his 
grace  enable  thee  to  resist  all  temptations  to  this  sin. 


SUNDAY  VIII.]         TEMPERANCE  IN  DRINKING.  155 

21.  If  thou  do  in  the  sincerity  of  thy  heart  use  these 
means,  there  is  no  doubt  but  thou  wiU  be 

able  to  overcome  this  vice,  how  long  soever  ^^ 

thou  hast  been  accustomed  to  it ;  therefore  means 

if  thou  do  still  remain  under  the  power  of  inder- 

it,  never  excuse  thyself  by  the  impossibi-  love  of 

lity  of  the  task,  but  rather  accuse  the  false- 
ness of  thy  own.  heart,  that  hath  still  such  a  love  to  this  sin, 
that  thou  wilt  not  set  roundly  to  the  means  of  subduing  it. 

22.  Perhaps  the  great  commonness  of  the  sin  and  thy 
particular  custom  of  it  may  have  made  it  so 

much  thy  familiar,  thy  bosom  acquaintance, 
that  thou  art  loath  to  entertain  hard  thoughts  ^^^^^  ^  ^^^ 
of  it,  very  unwilling  thou  art  to  think  that  it  ^^^'^^  ^^  ^^" 
means  thee  any  hurt,  and  therefore  art  apt 
to  speak  peace  to  thyself,  to  hope  that  either 
this  is  no  sin,  or  at  most  but  a  frailty,  such  as  will  not  bar 
thee  out  of  Heaven  :  but  deceive  not  thyself,  for  thou  may- 
est  as  well  say  there  is  no  heaven,  as  that  drunkenness  shall 
not  keep  thee  thence  ;  I  am  sure  the  same  word  of  God  which 
tells  us  there  is  such  a  place  of  happiness,  tells  us  also  that 
drunkards  are  of  the  number  of  those  that  shall  not  inherit 
it,  1  Cor.  vi.  10.  And  again.  Gal.  v.  21,  Drunkenness  is 
reckoned  among  those  works  of  the  flesh,  which  they  that 
do  shall  not  inherit  the  Kingdom  of  God.  And  indeed, 
had  not  those  plain  texts,  yet  mere  reason  would  tell  us  the 
same,  that  that  is  a  place  of  infinite  purity,  such  as  flesh 
and  blood,  till  it  be  refined  and  purified,  is  not  capable  of,  as 
the  apostle  tells  us,  1  Cor.  xv.  53,  and  if  as  we  are  mere 
men,  we  are  too  gross  and  impure  for  it,  we  must  sure  be 
more  so  when  we  have  changed  ourselves  into  swine,  the 
foulest  of  beasts  ;  we  are  then  prepared  for  the  devils  to  enter 
into,  as  they  did  into  the  herd,  Mark  v.  13,  and  that  not 
only  some  one  or  two,  but  a  legion,  a  troop  and  multitude 
of  them.  And  of  this  we  daily  see  examples  ;  for  where 
this  sin  of  drunkenness  hath  taken  possession,  it  usually 
comes  as  an  harbinger  to  abundance  of  others  ;  each  act  of 
drunkenness  prepares  a  man  not  only  for  another  of  the  same 
sin,  but  of  others  :  lust  and  rage,  and  all  brutish  appetites  are 
then  let  loose,  and  so  a  man  brings  himself  under  that  curse, 
which  was  the  saddest  David  knew  how  to  foretell  to  any, 
the  falling  from  one  wickedness  to  another.  If  all  this  be 
not  enough  to  aff'right  thee  out  of  this  drunken  fit,  thou  mayest 


156  TEMPERANCE  IN  SLEEP.  LSUNDAY  IX. 

Still  wallow  in  thy  vomit,  continue  in  this  sottish,  senseless 
condition,  till  the  flames  of  Hell  rouse  thee,  and  then  thou 
wilt  by  sad  experience  find,  what  now  thou  wilt  not  believe, 
that  the  end  of  those  things,  as  the  Apostle  saith,  Rom.  vi. 
21,  is  death.  God  in  his  infinite  mercy  timely  awake  the 
hearts  of  all  that  are  in  this  sin,  that  by  a  timely  forsaking  it 
they  may  fly  from  the  wrath  to  come.  I  have  now  done 
with  this  second  part  of  Temperance,  concerning  Drinking. 


SUNDAY  IX. 

Temperance  in  Sleep :    the  Rule  of  it,  &c.     Mischiefs  of  Sloth.     Of 
Recreations  :  Cautions  to  be  observed  in  them.     Of  Apparel,  &c. 

The  third  part  of  Temperance  concerns  Sleep  :  and  Tem- 
perance in  that  also  must  be  measured  by  the 
end  for  which  Sleep  was  ordained  by  God, 
which  was  only  the  refreshing  and  supporting  of  our  frail 
bodies,  which  being  of  such  a  temper  that  continual  labour 
and  toil  tires  and  wearies  them  out.  Sleep  comes  as  a  medi- 
cine to  that  weariness,  as  a  repairer  of  that  decay,  that  so  we 
may  be  enabled  to  such  labours  as  the  duties  of  Religion  or 
works  of  our  calling  require  of  us.  Sleep  was  intended  to 
make  us  more  profitable,  not  more  idle  ;  as  we  give  rest  to 
our  beasts,  not  that  Ave  are  pleased  with  their  doing  nothing, 
but  that  they  may  do  us  the  better  service. 

2.  By  this  therefore  you  may  judge  what  is  temperate  sleep- 
ing ;  to  wit,  that  which  tends  to  the  refresh- 

THE  RULE  OF      .   ^  1  i  •  ,•      1  ^  c^    c 

inff  and  making  us  more  lively  and  fit  for 

TEMPERANCE  °.  j    ,^,t     ^         j  j         .      j 

action ;  and  to  that  end  a  moderate  degree 
serves  best.  It  will  be  impossible  to  set 
down  just  how  many  hours  is  that  moderate  degree,  because, 
as  in  eating,  so  in  sleep,  some  constitutions  require  more 
than  others  :  Every  man's  own  experience  must  in  this  judge 
for  him,  but  then  let  him  judge  uprightly,  and  not  consult 
with  his  sloth  in  the  case  ;  for  that  will  still,  with  Solomon's 
sluggard,  cry,  Ji  little  m,ore  sleep,  a  little  more  slumber,  a 
little  more  folding  of  the  hands  to  sleep,  Prov.  xxiv.  33. 
But  take  only  so  much  as  he  really  finds  to  tend  to  the  end 
forementioned. 


SUNDAY  IX.]  TEMPERANCE  IN  SLEEP.  157 

3.  He  that  doth  not  thus  limit  himself  falls  into  several 
sins  under  this  general  one  of  sloth :   as 
first,  he  wastes    his    time,   that   precious    '^^^  ^^^^  ^^^^ 

rpTT  A  '¥^     "POT  T  #~ITir 

talent  which  was  committed  to  him  by  God 

1  .    1      1         ^,      ,      1  ''  THE  TRANSGRES- 

to  improve,  which  he  that  sleeps  away, 
doth  like  him  in  the  Gospel,  Matt.  xxv.  ^^^^  °^  ''^• 
18,  hides  it  in  the  earth,  when  he  should  be  trading  with  it; 
and  you  know  what  was  the  doom  of  that  unprofitable  servant, 
verse  30,  Cast  ye  him  into  outer  darkness :  he  that  gives 
himself  to  darkness  of  sleep  here,  shall  there  have  darkness 
without  sleep,  but  with  weeping  and  gnashing  of  teeth. 
Secondly,  he  injures  his  body:  immoderate  sleep  fills  that 
full  of  diseases,  makes  it  a  very  sink  of  humours,  as  daily 
experience  shows  us.  Thirdly,  he  injures  his  Soul  also,  and 
that  not  only  in  robbing  it  of  the  service  of  the  body,  but  in 
dulling  its  proper  faculties,  making  them  useless  and  unfit 
for  those  employments  to  which  God  hath  designed  them  ; 
of  all  which  ill  husbandry  the  poor  soul  must  one  day  give 
account.  Nay,  lastly,  he  affronts  and  despises  God  himself 
in  it,  by  crossing  the  very  end  of  his  creation,  which  was  to 
serve  God  in  an  active  obedience;  but  he  that  sleeps  away 
his  life,  directly  thwarts  and  contradicts  that,  and  when  God 
saith,  Man  is  born  to  labour,  his  practice  saith  the  direct 
contrary,  that  man  is  born  to  rest.  Take  heed  therefore  of 
giving  thyself  to  immoderate  sleep,  which  is  the  committing 
of  so  many  sins  in  one. 

4.  But  besides  the  sin  of  it,  it  is  also  very  hurtful  in  other 
respects,  it  is  the  sure  bane  of  thy  outward 

estate,  wherein  the  sluffffish  person  shall 

.u   •  A-       ^      41,    5    u  *•  CHIEFS   OF 

never  thrive ;  according  to  that  observation 
of  the  Wise  man.  Pro  v.  xxiii.  21,  Drowsi- 
ness shall  cover  a  man  with  rags  ;  that  is,  the  slothful  man 
shall  want  convenient  clothing ;  nay,  indeed  it  can  scarce  be 
said,  that  the  sluggard  lives.  Sleep,  you  know,  is  a  kind 
of  death,  and  he  that  gives  himself  up  to  it,  what  doth  he 
but  die  before  his  time  ?  Therefore  if  untimely  death  be  to 
be  looked  upon  as  a  curse,  it  must  needs  be  a  strange  folly 
to  choose  that  from  our  own  sloth  which  we  dread  so  much 
from  God's  hand. 

5.  The  fourth  part  of  Temperance  concerns  Recreations, 
which  are  sometimes  necessary  both  to  the 

body  and  the  mind  of  a  man,  neither  of     temperance  in 
them  being  able  to  endure  a  constant  toil      Recreation. 

14 


158  OF  RECREATION.  [sUNDAY  IX. 

without  somewhat  of  refreshment  between ;  and  therefore 
there  is  a  very  lawful  use  of  them ;  but  to  make  it  so,  it  will 
be  necessary  to  observe  these  Cautions. 

6.  First,  we  must  take  care  that  the  kind  of  them  be  law- 

ful, that  they  be  such  as  have  nothing  of  sin 

CAUTIONS  TO  BE     .      'i  ^  *        w  ^  i 

in  them  ;  we  must  not  to  recreate  ourselves 
do  any  thing  which  is  dishonourable  to 
God,  or  injurious  to  our  neighbour,  as  they 
do  who  make  profane  or  filthy  backbiting  discourse  their 
recreation.  Secondly,  we  must  take  care  that  we  use  it  with 
moderation  :  and  to  do  so,  we  must  first  be  sure  not  to  spend 
too  much  time  upon  it,  but  remember  that  the  end  of  recrea- 
tion is  to  fit  us  for  business,  not  to  be  itself  a  business  to  us. 
Secondly,  we  must  not  be  too  vehement  and  earnest  in  it, 
not  set  our  hearts  too  much  upon  it,  for  that  will  both  ensnare 
us  to  the  using  too  much  of  it,  and  it  will  divert  and  take  off 
our  minds  from  our  more  necessary  employments  •  like 
school  boys  who,  after  a  play-time,  know  not  how  to  set 
themselves  to  their  books  again.  Lastly,  we  must  not  set 
up  to  ourselves  any  other  end  of  recreations  but  that  lawful 
one,  of  giving  us  moderate  refreshment. 

7.  As  first,  we  are  not  to  use  Sports  only  to  pass  away 

our  time,  which  we  ought  to  study  how  to 

UNDUE  ENDS  i  ^    a-  A        i.  •  ^    ■ 

redeem,  not  nmo-  away ;    and  when  it  is 

OF  SPORTS.  1  J     1  "1  ^  ^ 

remembered  now  great  a  work  we  have 
here  to  do,  the  making  our  calling  and  election,  sure,  the 
securing  our  tide  to  Heaven  hereafter,  and  how  uncertain  we 
are  what  time  shall  be  allowed  us  for  that  purpose  ;  it  will 
appear  our  time  is  that  which  of  all  other  things  we  ought 
most  industriously  to  improve.  And  therefore  sure  we  have 
little  need  to  contrive  ways  of  driving  that  away  which  flies 
so  fast  of  itself,  and  is  so  impossible  to  recover.  Let  them 
that  can  spend  whole  days  and  nights  at  cards  and  dice,  and 
idle  pastimes,  consider  this,  and  withal,  whether  they  ever 
bestowed  a  quarter  of  that  time  towards  that  great  business 
of  their  lives,  for  which  all  their  time  was  given  them,  and 
then  think  what  a  woful  reckoning  they  are  like  to  make 
when  they  come  at  last  to  account  for  that  precious  treasure 
of  their  time.  Secondly,  we  must  not  let  our  covetousness 
liave  any  thing  to  do  in  our  recreations  :  if  we  play  at  any 
game,  let  the  end  of  our  doing  it  be  merely  to  recreate  our- 
selves, not  to  win  money ;  and  to  that  purpose  be  sure  neve.r 
to  play  for  any  considerable  matter ;  for  if  thou  do,  thou  wilt 


SUNDAY  IX.]  OF  APPAREL.  159 

bring  thyself  into  two  dangers,  the  one  of  covetousness  and 
a  greedy  desire  of  winning,  the  other  of  rage  and  anger  at 
thy  ill  fortune,  if  thou  happen  to  lose  ;  both  which  will  be 
apt  to  draw  thee  into  other  sins  besides  themselves.  Covet- 
ousness will  tempt  thee  to  cheat  and  cozen  in  gaining,  and 
anger  to  swearing  and  cursing,  as  common  experience  shows 
us  too  often.  If  thou  find  thyself  apt  to  fall  into  either  of 
these  in  thy  gaming,  thou  must  either  take  some  course  to 
secure  thyself  against  them,  or  thou  must  not  permit  thyself 
to  play  at  all ;  for  though  moderate  play  be  in  itself  not  un- 
lawful, yet  if  it  be  the  occasion  of  sin,  it  is  so  to  thee,  and 
therefore  must  not  be  ventured  on.  For  if  Christ  commands 
us  so  strictly  to  avoid  temptations,  that  if  our  very  eyes  or 
hands  offend  us  (that  is,  prove  snares  to  us),  we  must  rather 
part  with  them,  than  to  be  drawn  to  sin  by  them,  how  much 
rather  must  we  part  with  any  of  these  unnecessary  sports, 
than  run  the  hazard  of  offending  God  by  them  ?  He  that  so 
plays  lays  his  soul  to  stake,  which  is  too  great  a  prize  to  be 
played  away.  Besides,  he  loses  all  the  recreation  and 
sport  he  pretends  to  aim  at,  and  instead  of  that  sets  himself 
to  a  greater  toil  than  any  of  those  labours  are  he  was  to  ease 
by  it :  for  sure  the  desires  and  fears  of  the  covetous,  the 
impatience  and  rage  of  the  angry  man  are  more  real  pains 
than  any  the  most  laborious  work  can  be. 

8.  The  last  part  of  Temperance  is  that  of  Apparel,  which 
we  are  again  to  measure  by  the  agreeable- 

^      J?  1      ^  1,-    I.      1    *!,•  V,       1J    TEMPERANCE  IN 

ness  to  the  ends  for  which  clothmg  should 
be  used.  Those  are  especially  of  these 
three  :  first,  the  hiding  of  nakedness.    This 

,1        /I   \  •  r    A  1  APPAREL  DE- 

was  the  first  occasion  of  Apparel,  as  you 

J     ^  ...      „i  1^^  ^1  A-     ^      SIGNED  FOR  CO- 

may  read.  Gen.  iii.  21,  and  was  the  effect 
of  the  first  sin  ;  and,  therefore,  when  we 
remember  the  original  of  clothes,  we  have 
so  little  reason  to  be  proud  of  them,  that  on  the  contrary  we 
have  cause  to  be  humbled  and  ashamed,  as  having  lost  that 
innocency  which  was  a  much  greater  ornament  than  any  the 
most  glorious  apparel  can  be.     From  this  end  of  clothing  we 
are  likewise  engaged  to  have  our  Apparel  modest,  such  as 
may  answer  this  end  of  covering  our  shame ;  and,  therefore, 
all  immodest  fashions  of  Apparel,  which  may  either  argue 
the  wantonness  of  the  wearer,  or  provoke  that  of  the  be- 
holder, are  to  be  avoided. 


160  OF  APPAREL.  [SUNDAY  IX. 

9.  A  second  end  of  Apparel  is  the  fencing  the  body  from 

cold,  thereby  to  preserve  the  health  thereof: 
FENCING  ^^^  ^j^.g  ^^^^  ^^  must  likewise  observe  in 
FROM  COLD.  ^^^  clothing  ;  we  must  wear  such  kind  of 
liabits  as  may  keep  us  in  that  convenient  warmth  which  is 
necessary  to  our  healths.  And  this  is  transgressed  when,  out 
of  the  vanity  of  being  in  every  fantastic  fashion,  we  put  our- 
selves in  such  clothing,  as  either  will  not  defend  us  from  cold, 
or  is  some  other  way  so  uneasy  that  it  is  rather  a  hurt  than 
a  benefit  to  our  bodies  to  be  so  clad.  This  is  a  most  ridiculous 
folly,  and  yet  that  which  people  that  take  a  pride  in  their 
clothes  are  usually  guilty  of. 

10.  A  third  end  of  Apparel  is  the  distinguishing  or  difFer- 

encinff  of  persons,  and  that  first  in  respect 
of  sex,  secondly  in  respect  of  qualities. 
First,  clothes  are  to  make  difference  of  sex ; 
this  hath  been  observed  by  all  nations,  the  habits  of  men  and 
women  have  always  been  diverse.  And  God  himself  ex- 
pressly provided  for  it  among  the  Jews,  by  commanding  that 
the  man  should  not  wear  the  apparel  of  the  woman,  nor  the 
woman  of  the  man.  But  then  secondly,  there  is  also  a  dis- 
tinction of  qualities  to  be  observed  in  apparel ;  God  hath 
placed  some  in  a  higher  condition  than  others,  and  in  pro- 
portion to  that  condition  it  befits  their  clothing  to  be.  Gor- 
geous apparel,  our  Saviour  tells  us,  is  for  kings^  courts, 
Luke  vii.  25.  Now  this  end  of  apparel  should  also  be  ob- 
served. Men  and  women  should  content  themselves  with 
that  sort  of  clothing  which  agrees  to  their  sex  and  condition, 
not  striving  to  exceed,  and  equal  that  of  a  higher  rank,  nor 
yet  making  it  matter  of  envy  among  those  of  their  own  estate, 
vying  who  shall  be  finest ;  but  let  every  man  clothe  himself 
in  such  sober  attire  as  befits  his  place  and  calling,  and  not 
think  himself  disparaged,  if  another  of  his  neighbours  have 
better  than  he. 

1 1 .  And  let  all  remember  that  clothes  are  things  which 
add  no  true  worth  to  any ;  and,  therefore,  it  is  an  intolerable 
vanity  to  spend  any  considerable  part  either  of  thoughts, 
time,  or  wealth  upon  them,  or  to  value  themselves  ever  the 
more  for  them,  or  despise  their  poor  brethren  that  want 
them.  But  if  they  desire  to  adorn  themselves,  let  it  be  as 
Saint  Peter  adviseth  the  women  of  his  time,  1  Pet.  iii.  4, 
In  the  hidden  ma?!  of  the  heart,  even  the  ornament  of  a 
meek  and  quiet  spirit.    Let  them  clothe  themselves  as  richly 


SUNDAY  IX.]  OF  APPAREL.  161 

as  is  possible  with  all  Christian  virtues,  and  that  is  the  rai- 
ment that  will  set  them  out  lovely  in  God's  eyes,  yea,  and 
in  men's  too,  who,  unless  they  be  fools  and  idiots,  will  more 
value  thee  for  being  good  than  fine ;  and  sure  one  plain  coat 
thou  puttest  upon  a  poor  man's  back,  will  better  become 
thee,  than  twenty  rich  ones  thou  shalt  put  upon  thine  own. 

12.  I  have  now  gone  through  the  several  parts  of  Tem- 
perance. I  shall  now  in  conclusion,  add 
this  general  caution,  that  though  in  all  these  '^^^  much 
particulars  I  have  taken  notice  only  of  the  sparing  a 
one  fault  of  excess,  yet  it  is  possible  there  ^^^^^  ^^  ^^^^^ 
may  be  one  on  the  other  hand  :  men  may 
deny  their  bodies  that  which  they  necessarily  require  to  their 
support  and  well-being.  This  is,  I  believe,  a  fault  not  so  com- 
mon as  the  other,  yet  we  sometimes  see  some  very  niggardly 
persons,  that  are  guilty  of  it>  that  cannot  find  in  their  hearts 
to  borrow  so  much  from  their  chests  as  may  fill  their  bellies, 
or  clothe  their  backs,  and  that  are  so  intent  upon  the  world, 
so  moiling  and  drudging  in  it,  that  they  cannot  afford  them- 
selves that  competent  time  of  sleep,  or  recreation,  that  is 
necessary.  If  any  that  hath  read  the  former  part  of  this 
discourse  be  of  this  temper,  let  him  not  comfort  himself,  that 
he  is  not  guilty  of  those  excesses  there  complained  of;  and, 
therefore,  conclude  himself  a  good  Christian,  because  he  is 
not  intemperate ;  for  whoever  is  this  covetous  creature,  his 
abstaining  shall  not  be  counted  to  him  as  the  virtue  of  tem- 
perance, for  it  is  not  the  love  of  temperance,  but  wealth,  that 
makes  him  refrain ;  and  that  is  so  far  from  being  praise- 
worthy, that  it  is  that  great  sin  which  the  Apostle  tells  us, 
1  Tim.  vi.  10,  is  the  root  of  all  evil;  such  a  man's  body 
will  one  day  rise  in  judgment  against  him,  for  the  defrauding 
it  of  its  due  portion,  those  moderate  refreshments  and  com- 
forts which  God  hath  allowed  it.  This  is  an  idolatry  beyond 
that  of  offering  the  children  to  Moloch,  Lev.  xx.  3,  they 
offered  but  their  children,  but  this  covetous  wretch  sacrifices 
himself  to  his  god  Mammon,  whilst  he  often  destroys  his 
health,  his  life,  yea,  finally  his  soul  too,  to  save  his  purse. 
I  have  now  done  with  the  second  head  of  Duty,  that  to  our- 
selves, contained  by  the  Apostle  under  the  word  Soberly. 

14* 


SUNDAY  X. 

Of  Duties  to  our  Neighbour.  Of  Justice,  Negative,  Positive.  Of  the 
Sin  of  Murder,  of  the  Heinousness  of  it,  the  Punishments  of  it,  and 
the  strange  Discoveries  thereof.     Of  Maiming,  &c. 

I  COME  now  to  the  third   part  of   Duties,  those  to  our 
Neighbour,  which  are  by  the  Apostle  sum- 
DUTY  T  ^^^  ^p  ^^  gross  in  the  word  (Righteous- 

NEiGHBouR.  j^ggg^  gy  which  is  meant  not  only  bare 
justice,  but  all  kind  of  charity  also  ;  for  that  is  now  by  the 
law  of  Christ  become  a  debt  to  our  neighbour,  and  it  is  a 
piece  of  unrighteousness  to  defraud  him  of  it.  I  shall,  there- 
fore, build  all  the  particular  duties  we  owe  to  our  neighbour, 
on  those  two  general  ones.  Justice  and  Charity. 

2.  I  begin  with  Justice,  whereof  there  are  two  parts,  the 

one  Neo-ative,  the  other  Positive :  the  ne- 
gative  Justice  is  to  do  no  wrong,  or  injury 
to  any.     The  positive  Justice  is  to  do  right  to  all ;  that  is, 
to  yield  them  whatsoever  appertains  or  is  due  unto  them. 
I  shall  first  speak  of  the  Negative  Justice, 
the  not  injuring  or  wronging  any.     Now 
because  a  man  is   capable  of  receiving  wrong  in  several 
respects  ;  this  first  part  of  justice  extends  itself  into  several 
branches,  answerable  to  those  capacities  of  injury.     A  man 
may  be  injured  either  in  his  soul,  his  body,  his  possessions, 
or  credit ;  and,  therefore,  this  duty  of  Negative  Justice  lays 
a  restraint  on  us  in  every  of  these,  that  we  do  no  wrong  to 
any  man  in  respect  either  of  his  soul,  his  body,  his  posses- 
sions, or  his  credit. 

3.  First,  this  justice  ties  us  to  do  no  hurt  to  his  Soul;  and 

here  my  first  work  must  be  to  examine 
TO  the  soul.  ^^^^^  Yya,j:m  it  is  that  the  Soul  can  receive  ; 
it  is,  we  know,  an  invisible  substance,  which  we  cannot 
reach  with  your  eye,  much  less  with  our  swords  and  weapons ; 
yet  for  all  that,  it  is  capable  of  being  hurt  and  wounded,  and 
that  even  to  death. 

4.  Now  the  Soul  may  be  considered  either  in  a  natural 

or  spiritual  sense  ;  in  the  natural  it  signifies 
IN  the  natu-    ^^^^  ^^i^.^j^  ^,g  usually  call  the  mind  of  a 
RAL  SENSE.      ^^^^^^  ^^^  ^^^.^^ ^^^  ^^^  kuow,  maybe  wounded 
162 


SUNDAY  X.]  OF  JUSTICE.  163 

with  i^ief  or  sadness,  as  Solomon  saith,  Prov.  xv.  13,  By 
sorrow  of  heart  the  spirit  is  broken.  Therefore,  whoever 
doth  causelessly  afflict  or  grieve  his  neighbour,  he  trans- 
gresses this  part  of  justice,  and  hurls  and  wrongs  his  soul. 
This  sort  of  injury  malicious  and  spiteful  men  are  very  often 
guilty  of;  they  will  do  things,  by  which  themselves  reap  no 
good,  nay,  often  much  harm,  only  that  they  may  vex  and 
grieve  another :  this  is  a  most  savage  inhuman  humour,  thus 
to  take  pleasure  in  the  sadness  and  afflictions  of  others  ;  and 
whoever  harbours  it  in  his  heart,  may  truly  be  said  to  be 
possessed  with  the  devil,  for  it  is  the  nature  only  of  those 
accursed  spirits  to  delight  in  the  miseries  of  men;  and  till 
that  be  cast  out,  they  are  fit  only  to  dwell  as  the  possessed 
person  did,  Ma.rk  v.  2,  among  graves  and  tombs,  where 
there  are  none  capable  of  receiving  affliction  by  them. 

5.  But  the  Soul  may  be  considered  also  in  the  spiritual 
sense,  and  so  it  signifies  that  immortal  part 

of  us  which  must  live  eternally,  either  in         ^^  ^^^ 

C'pTTJT'T'TT  A  T 

bliss  or  woe  in  another  world.  And  the 
Soul  thus  understood  is  capable  of  two  sorts  of  harm :  first, 
that  of  sin ;  secondly,  that  of  punishment ;  the  latter  whereof 
is  certainly  the  consequent  of  the  former ;  and,  therefore, 
though  God  be  the  inflicter  of  punishment,  yet  since  it  is  but 
the  effect  of  sin,  we  may  justly  reckon,  that  he  that  draws  a 
man  to  sin  is  likewise  the  betrayer  of  him  to  punishment,  as 
he  that  gives  a  man  a  mortal  wound  is  the  cause  of  his  death ; 
therefore,  under  the  evil  of  sin  both  are  contained,  so  that  I 
need  speak  only  of  that. 

6.  And  sure  there  cannot  be  a  higher  sort  of  wrong  than 
the  bringing  this  great  evil  upon  the  Soul. 

Sin  is  the  disease  and  wound  of  the  Soul,     ^^^^^1^'^  to 
as  being  the  direct  contrary  to  grace,  which         ^^^  ^^^ 
is  the  health  and  soundness  of  it ;  now  this    ^^^^test  in- 
wound  we  give  to  every  Soul,  whom  we  ^  ^  * 

do  by  any  means  whatsoever  draw  into  sin. 

7.  The  ways  of  doing  that  are  divers :  I  shall  mention 
some  of  them,  whereof  though  some  are 

more  direct  than  others,  yet  all  tend  to  the    ^^^^^"^  ^^^ns 
same  end.     Of  the  more  direct  ones  there  ^^  ^^' 

is,  first,  the  commanding  of  sin,  that  is,  when  a  person  that 
hath  power  over  another  shall  require  him  to  do  something 
which  is  unlawful ;  an  example  of  this  we  have  in  Nebu- 
chadnezzar's commanding  the  worship  of  the  golden  image, 


164  OF  JUSTICE.  [SUNDAY  X. 

Dan.  iii.  4,  and  his  copy  is  imitated  by  any  parent  or  master, 
who  shall  require  of  his  child  or  servant  to  do  any  unlawful 
act.  Secondly,  there  is  counselling  of  sin,  when  men  advise 
and  persuade  others  to  any  wickedness ;  thus  Job's  wife 
counselled  her  husband  to  curse  God,  Job  ii.  9.  And  Achi- 
topel  advised  Absalom  to  go  in  to  his  father's  concubines, 
2  Sam.  xvi.  21.  Thirdly,  there  is  enticing  and  alluring  to 
sin,  by  setting  before  men  the  pleasures  or  profits  they  shall 
reap  by  it.  Of  this  sort  of  enticement  Solomon  gives  warn- 
ing, Prov.  i.  10,  My  son,  if  sinners  entice  thee,  consent 
thou  not ;  if  they  say.  Come  with  us,  let  us  lay  wait  for 
blood,  let  us  lurk  privily  for  the  innocent  without  a  cause, 
^c. :  and  verse  13,  you  may  see  what  is  the  bait,  by  which 
they  seek  to  allure  them,  ff^e  shall  find  all  precious  sub- 
stance ;  we  shall  fill  our  houses  with  spoil.  Cast  in  thy 
lot  among  us,  let  us  all  have  one  purse.  Fourthly,  there  is 
assistance  in  sin ;  that  is,  when  men  aid  and  help  others 
either  in  contriving  or  acting  a  sin.  Thus  Jonadab  helped 
Amnon  in  plotting  the  ravishing  of  his  sister,  2  Sam.  13. 
All  these  are  direct  means  of  bringing  this  great  evil  of  sin 
upon  our  brethren. 

8.  There  are  also  others  which,  though  they  seem  more 
indirect,  may  yet  be  as  effectual  towards 

INDIRECT.  *!.    .     11         J  ^      ,  1       •  u 

that  ill  end :  as  first,  example  m  sm ;  he 
that  sets  others  an  ill  pattern  does  his  part  to  make  them 
imitate  it,  and  too  often  it  hath  that  effect ;  there  being  ge- 
nerally nothing  more  forcible  to  bring  men  into  any  sinful 
practice,  than  the  seeing  it  used  by  others,  as  might  be  in- 
stanced in  many  sins,  to  which  there  is  no  other  temptation, 
but  their  being  in  fashion.  Secondly,  there  is  encouragement 
in  sin,  when  either  by  approving,  or  else  at  least  by  not  show- 
ing a  dislike,  we  give  others  confidence  to  go  on  in  their 
wickedness.  A  third  means  is  by  justifying  and  defending 
any  sinful  act  of  another's,  for  by  that  we  do  not  only  con- 
firm him  in  his  evil,  but  endanger  the  drawing  others  to  the 
like,  who  may  be  the  more  inclinable  to  it,  when  they  shall 
hear  it  so  pleaded  for.  Lastly,  the  bringing  up  any  reproach 
upon  strict  and  Christian  living,  as  those  do  who  have  the 
ways  of  God  in  derision  ;  this  is  a  means  to  affright  men  from 
the  practice  of  duty,  when  they  see  it  will  bring  them  to  be 
scorned  and  despised  ;  this  is  worse  than  all  the  former,  not 
only  in  respect  of  the  man  who  is  guilty  of  it  (as  it  is  an 


SUNDAY  X.]  OF  JUSTICE.  165 

evidence  of  the  great  profaneiiess  of  his  own  heart)  but  also 
in  regard  of  others,  it  having  a  more  general  ill  effect  than 
any  of  the  former  can  have  ;  it  being  the  betraying  men,  not 
only  to  some  single  acts  of  disobedience  to  Christ,  but  even 
to  the  casting  off  all  subjection  to  him  ;  by  all  these  means 
we  may  draw  on  ourselves  this  great  guilt  of  injuring  and 
wounding  the  souls  of  our  brethren. 

9.  It  would  be  too  long  for  me  to  instance  in  all  the  several 
sins,  in  which  it  is  usual  for  men  to  ensnare 
others ;  as    drunkenness,  uncleanness,  re-  ^^  ^^ 

bellion,  and  a  multitude  more.     But  it  will    ^^^^i^^^r  whom 

T*TTF^V  WAVP    TTTTTTQ 

concern  every  man  for  his  own  particular, 
to  consider  sadly  what  mischiefs  of  this  ^  Jured. 
kind  he  hath  done  to  any,  by  all  or  any  of  these  means,  and 
to  weigh  well  the  greatness  of  the  injury.  Men  are  apt  to 
boast  of  their  innocency  towards  their  neighbours,  that  they 
have  done  wrong  to  no  man  ;  but  God  knows  many  that  thus 
brag  are  of  all  others  the  most  injurious  persons :  perhaps 
they  have  not  maimed  his  body,  nor  stolen  his  goods,  but 
alas  !  the  body  is  but  the  case  and  cover  of  the  man,  and  the 
goods  some  appurtenances  to  that ;  it  is  the  soul  is  the  man, 
and  that  they  can  wound  and  pierce  without  remorse,  and 
yet  with  the  adulteress,  Prov.  xxx.  20,  say,  they  have  done 
no  wickedness  ;  but  glory  of  their  friendly  behaviour  to  those 
whom  they  thus  betray  to  eternal  ruin  ;  for  whomsoever  thou 
hast  drawn  to  any  sin,  thou  hast  done  thy  part  to  ascertain  to 
those  endless  flames.  And  then  think  with  thyself  how  base 
a  treachery  this  is :  thou  wouldst  call  him  a  treacherous 
villain,  that  should  while  he  pretends  to  embrace  a  man 
secretly  stab  him  :  but  this  of  thine  is  far  beyond  that,  as  the 
soul  is  of  more  value  than  the  body,  and  hell  worse  than 
death.  And  remember  yet  farther,  that  besides  the  cruelty 
of  it  to  thy  poor  brother,  it  is  also  most  dangerous  to  thyself, 
it  being  that  against  which  Christ  hath  pronounced  a  woe, 
Matt,  xviii.  7 ;  and  verse  6,  he  tells  us,  that  whoever  shall 
offend  (that  is,  draw  into  sin)  any  of  those  little  ones,  it 
were  better  for  him  that  a  millstone  were  hanged  about  his 
neck,  and  that  he  were  drowned  in  the  depth  of  the  sea. 
Thou  mayest  plunge  thy  poor  brother  into  perdition,  but  as 
it  is  with  wrestlers,  he  that  gives  another  a  fall,  commonly 
falls  with  him,  so  thou  art  like  to  bear  him  company  to  that 
place  of  torment. 


166  JUSTICE  TO  OUR  NEIGHBOUR.  [sUNDAY  X. 

10.  Let  therefore  thy  own  and  his  danger  beget  in  thee 

a  sense  of  the  greatness  of  this  sin,  this 
HEARTILY  TO  ]^Qpj.j(j  piece  of  injustice  to  the  precious  soul 
BEWAIL  IT.  of  thy  neighbour.  Bethink  thyself  seriously 
to  whom  thou  hast  been  thus  cruel ;  whom  thou  hast  enticed 
to  drinking,  advised  to  rebellion,  allured  to  lust,  stirred  up  to 
rage,  whom  thou  hast  assisted  or  encouraged  in  any  ill  course, 
or  discouraged  and  disheartened  by  thy  profane  scoffings  at 
piety  in  general  or  at  any  conscionable  strict  walking  of  his 
in  particular  ;  and  then  draw  up  a  bill  of  endictment ;  accuse 
and  condemn  thyself  as  a  Cain,  a  murderer  of  thy  brother, 
heartily  and  deeply  bewail  all  thy  guilts  of  this  kind,  and 
resolve  never  once  more  to  be  a  stumbling-block  as  Saint 
Paul  calls  it,  Rom.  xiv.  13,  in  thy  brother's  way. 

11.  But  this  is  not  all,  there  must  be  some  fruits  of  this 

repentance,  brought  forth  :  now  in  all  sins 

ENDEAVOUR  TO  r  '  o  r      • 

of  injustice,  restitution  is  a  necessary  fruit 
of  repentance,  and  so  it  is  here  ;  thou  hast 
committed  an  act  (perhaps  many)  of  high  injustice  to  the 
soul  of  thy  brother  ;  thou  hast  robbed  it  of  its  innocency,  of 
its  title  to  Heaven :  thou  must  now  endeavour  to  restore  all 
this  to  it  again,  by  being  more  earnest  and  industrious  to  win 
him  to  repentance,  than  ever  thou  wert  to  draw  him  to  sin  ; 
use  now  as  much  art  to  convince  him  of  the  danger,  as  ever 
thou  didst  to  flatter  him  with  the  pleasures  of  his  vice  ;  in  si 
word,  countermine  thyself  by  using  all  those  methods  and 
means  to  recover  him,  that  thou  didst  to  destroy  him,  and  be 
more  diligent  and  zealous  in  it,  for  it  is  necessary  thou 
shouldst,  both  in  regard  of  him  and  thyself.  First,  in  respect 
of  him,  because  there  is  in  man's  nature  so  much  a  greater 
promptness  and  readiness  to  evil  than  to  good,  that  there  will 
need  much  more  pains  and  diligence  to  instil  the  one  into 
him,  than  the  other  :  besides,  the  man  is  supposed  to  be 
already  accustomed  to  the  contrary,  which  will  add  much  to 
the  difficulty  of  the  work.  Then  in  respect  of  thyself,  if 
thou  be  a  true  penitent  thou  wilt  think  thyself  obliged,  as  St. 
Paul  did,  to  labour  more  abundantly,  and  wilt  be  ashamed, 
that  when  thou  art  trading  for  God,  bringing  back  a  soul  to 
him,  thou  shouldst  not  pursue  it  with  more  earnestness  than 
while  thou  wert  an  agent  of  Satan's ;  besides,  the  remembrance 
that  thou  wert  a  means  of  bringing  this  poor  soul  into  this 
snare,  must  necessarily  quicken  thy  diligence  to  get  him  out 


SUNDAY  X.]  SEVERAL  WAYS  OF.  MURDER.  167 

of  it.      So  much  for  the  first  part  of  Negative  Justice,  in 
respect  of  the  Souls  of  our  brethren. 

12.  The  second  concerns  the  Bodies,  and  to  those  also 
this  justice  binds  thee  to  do  no  wronc^  nor 

•    1  AT  c  i       i.u        T>    J         NEGATIVE  JUS- 

violence.       JNovv  oi  wrongs   to   the   Body 
there  may  be  several  degrees  :   the  highest 

"RODV 

of  them  is  killing,  taking  away  the  life ; 

this   is    forbid  in   the  very  letter   of  the    in  respect  of 

sixth  Commandment :   Thou  shalt  do  no         the  life. 

murder. 

13.  Murder  may  be  committed  either  by  open  violence, 
when  a  man  either  by  sword  or  any  other 

instrument  takes  away  another's  life,  im-  ways 

1-^1  J   J-         .1  -i.  11  OF  BEING  GUILTY 

mediately  and  directly  ;  or  it  may  be  done 

.^  A    *  11  T\        A  OF  MURDER. 

secretly  and  treacherously,  as  David  mur- 
dered Uriah,  not  with  his  own  sword,  but  with  the  sword 
of  the  children  of  Ammon,  2  Sam.  xi.  17  ;  and  Jezebel, 
Naboth  by  a  false  accusation,  1  Kings  xxi.  13.  And  so 
divers  have  committed  this  sin  of  murder  by  poison,  false 
witness,  or  some  such  concealed  ways.  The  former  is  com- 
monly the  effect  of  a  sudden  rage ;  the  latter  hath  several 
originals  :  sometimes  it  proceeds  from  some  old  malice  fixed 
in  the  heart  towards  the  person  ;  sometimes  from  some  covet- 
ous or  ambitious  desires,  such  an  one  stands  in  a  man's  way 
to  his  profit  or  preferment,  and  therefore  he  must  be  removed ; 
and  sometimes  again  it  is  to  cover  shame,  as  in  the  case  of 
strumpets  that  murder  their  infants,  that  they  may  not  betray 
their  filthiness.  But  besides  these  more  direct  ways  of  kill- 
ing, there  is  another,  and  that  is,  when,  by  our  persuasions 
and  enticements,  we  draw  a  man  to  do  that  which  tends  to 
the  shortening  of  his  life,  and  is  apparent  to  do  so  :  he  that 
makes  his  neighbour  drunk,  if  by  that  drunkenness  the  man 
comes  to  any  mortal  hurt,  which  he  would  have  escaped  if 
he  had  been  sober,  he  that  made  him  drunk  is  not  clear  of 
his  death ;  or  if  he  die  not  by  any  such  sudden  accident,  yet 
if  drinking  cast  him  into  a  disease,  and  that  disease  kill  him, 
I  know  not  how  he  that  drew  him  to  that  excess  can  acquit 
himself  of  his  murder  in  the  eyes  of  God,  though  human 
laws  touch  him  not.  I  wish  those  who  make  it  their  busi- 
ness to  draw  in  customers  to  that  trade  of  debauchery  would 
consider  it.  There  is  yet  another  way  of  bringing  this  guilt 
upon  ourselves,  and  that  is  by  inciting  and  stirring  up  others 
to  it,  or  to  that  degree  of  anger  and  revenge  which  produces 


168  SEVERAL  WAYS  OF  MURDER.  LsUNDAY  X. 

it ;  and  he  that  sets  two  persons  at  variance,  or,  seeing  them 
already  so,  blows  the  coals,  if  murder  insue,  he  certainly 
hath  his  share  in  the  guilt ;  which  is  a  consideration  that 
ought  to  affright  all  from  having  any  thing  to  do  in  the  kin- 
dling or  increasing  of  contention. 

14.  Now  for  the  heinousness  of  this  sin  of  murder,  I  sup- 

pose none  can  be  ignorant  that  it  is  of  the 

THE    HEINOUS-     j^^p^g,  ^^^^  ^  j^^g^  Iq^^J  ^^^.^ing  siu.       TMs 
NESS  OF  THE  SIN.    ^^^  ^^^^  ^^^  -^^  ^j^^  ^^^^  ^^^  ^^  ^j^-g  ^^^^  ^j^^^ 

was  ever  committed  ;  Abel's  blood  crieth  from  the  earth,  as 
God  tells  Cain,  Gen.  iv.  10.  Yea,  the  guilt  of  this  sin  is 
such,  that  it  leaves  a  stain  even  upon  the  land  where  it  is 
committed,  such  as  is  not  to  be  washed  out,  but  by  the  blood  of 
the  murderer,  as  appears,  Deut.  xix.  12,  13.  The  land  can- 
not be  purged  of  blood  but  by  the  blood  of  him  that  shed  it ; 
and  therefore,  though  in  other  cases  the  flying  to  the  altar 
secured  a  man,  yet  in  this  of  wilful  murder  no  such  refuge 
was  allowed,  but  such  an  one  was  to  be  taken  even  thence, 
and  delivered  up  to  justice,  Exod.  xxi.  14,  Thou  shalt  take 
him  from  my  altar  that  he  may  die.  And  it  is  yet  farther  ob- 
servable, that  the  only  two  precepts  which  the  Scripture  men- 
tions, as  given  to  Noah  after  the  flood,  were  both  in  relation 
to  this  sin  ;  that  of  not  eating  blood.  Gen.  ix.  4  ;  being  a  cere- 
mony, to  beget  in  men  a  greater  horror  of  this  sin  of  mur- 
der, and  so  intended  for  the  preventing  of  it.  The  other  was 
for  the  punishment  of  it.  Gen.  ix.  6,  He  that  sheddeth  man^s 
blood,  by  man  shall  his  blood  be  shed ;  and  the  reason  of 
this  strictness  is  added  in  the  next  words.  For  in  the  image 
of  God  made  he  man;  where  you  see  that  this  sin  is  not 
only  an  injury  to  our  brother,  but  even  the  highest  contempt 
and  despite  towards  God  himself,  for  it  is  the  defacing  of  his 
image,  which  he  hath  stamped  upon  man.  Nay,  yet  further, 
it  is  the  usurping  of  God's  proper  right  and  authority.  For 
it  is  God  alone,  that  hath  right  to  dispose  of  the  life  of  man ; 
it  was  he  alone  that  gave  it,  and  it  is  he  alone  that  hath  power 
to  take  it  away  ;  but  he  that  murders  a  man  does,  as  it  were, 
wrest  this  power  out  of  God's  hand,  which  is  the  highest 
pitch  of  rebellious  presumption. 

15.  And,  as  the  sin  is  great,  so  likewise  is  the  punishment ; 

we  see  it  frequently  very  great  and  remark- 

THE   GREAT  PU-        ,,  •      *i  •  ^A^U      'A       *l, 

able  even  m  this  world,  (besides  those  most 

NISHMENT  at-     r       r  1      «•     .        r  •*    •       li  A    ui      j 

iearlul  eflects  oi  it  in  the  next)  blood  not 

TENDING    IT.  i  •         i     .   •.         •         f  j 

only  cries,  but  it  cries  lor  vengeance,  and 


SUNDAY  X.]  SEVERAL  WAYS  OF  MURDER.  169 

the  great  God  of  recompenses,  as  he  styles  himself,  will  not 
fail  to  hear  it :  very  many  examples  the  Scripture  gives  us 
of  this  :  Ahab  and  Jezebel,  that  murderd  innocent  Naboth, 
for  gi-eediness  of  his  vineyard,  were  themselves  slain,  and  the 
dogs  licked  their  blood  in  the  place  where  they  had  shed  his, 
as  you  may  read  in  that  story ;  so  Absalom,  that  slew  his 
brother  Amnon,  after  he  had  committed  that  sin  fell  into  an- 
other, that  of  rebellion  against  his  king  and  father,  and  in  it 
miserably  perished.  Rachab  and  Baanah,  that  slew  Ishbo- 
sheth,  were  themselves  put  to  death,  and  that  by  the  very 
person  they  thought  to  endear  by  it.  Many  more  instances 
might  be  given  of  this  out  of  the  sacred  story,  and  many  also 
out  of  human,  there  having  been  no  age  but  hath  yielded  multi- 
tude of  examples  of  this  kind,  so  that  every  man  may  furnish 
himself  out  of  the  observations  of  his  own  time. 

16.  And  it  is  worth  our  notice,  what  strange  and  even 
miraculous  means  it  hath  often  pleased  God  to  use  for  the  dis- 
covery of    this  sin.     The  very  brute  crea- 

tures  have  often  been  made  instruments 
of  it ;  nay,  often  the  extreme  horror  of  a 
man's  own  conscience  hath  made  him  be- 
tray himself:  so  that  it  is  not  any  closeness  a  man  uses  in 
the  acting  of  this  sin  that  can  secure  him  from  the  vengeance 
of  it ;  for  he  can  never  shut  out  his  own  conscience,  that 
will  in  spite  of  him  be  privy  to  the  fact,  and  that  very  often 
proves  the  means  of  discovering  it  to  the  world,  or  if  it  should 
not  do  that,  yet  it  will  sure  act  revenge  on  him,  it  will  be 
such  a  hell  within  him  as  will  be  worse  than  death.  This 
we  have  seen  in  many,  who  after  the  commission  of  this  sin 
have  never  been  able  to  enjoy  a  minute's  rest,  but  have  had 
that  intolerable  anguish  of  mind,  that  they  have  chosen  to  be 
their  own  murderers  rather  than  live  in  it.  These  are  the 
usual  effects  of  this  sin  even  in  this  world,  but  those  in  an- 
other are  yet  more  dreadful,  where  surely  the  highest  degrees 
of  torment  belong  to  this  high  pitch  of  wickedness  :  for  if, 
as  our  Saviour  tells  us.  Matt.  v.  22,  hell  fire  be  the  por- 
tion of  him  that  shall  but  call  his  brother  fool,  what  degree 
of  those  burnings  can  we  think  proportionable  to  this  so 
much  greater  an  injury  ? 

17.  The  consideration  of  all  this  ought  to  possess  us  with 
the  greatest  horror  and  abomination  of  this  sin,  and  to  make 
us  extremely  watchful  of  ourselves,  that  we  never  fall  into 

15 


170  SEVERAL  WAYS  OF  MURDER.  [sUNDAY  X. 

it,  and  to  that  end  to  prevent  all  those  oc- 

WE  MUST  WATCH  ^^^^g-^j^g  ^yhi^h  may  msensibly  draw  us  into 

DILIGENTLY      ^j^-^  ^-^^   j  mentioned  at  first  several  things 

AGAINST  ALL  AP-  ^^^.^j^  ^^^  ^^^^  ^^  ^^  originals  of  it,  and  at 

PROACHES  OF        ^j^^^^    ^^    ^^^^  ^^^-^^    j^     ^^     ^^-jj    ^^^^j^ 

THIS  SIN.  guard  ourselves.  If,  therefore,  thou  wilt  be 
sure  never  to  kill  a  man  in  thy  rage,  be  sure  never  to  he  in 
that  rage  ;  for  if  thou  permittest  thyself  to  that,  thou  canst 
have  no  security  against  the  other,  anger  being  a  madness 
that  suffers  us  not  to  consider  or  know  what  we  do,  when  it 
has  once  possessed  us.  Therefore,  when  thou  findest  thy- 
self begin  to  be  inflamed,  think  betimes  whether  this  may 
lead  thee,  if  thou  lettest  loose  to  it,  and  immediately  put  the 
bridle  upon  this  headstrong  passion :  so  again,  if  thou  wilt 
be  sure  thy  malice  shall  not  draw  thee  to  it,  be  sure  never 
to  harbour  one  malicious  thought  in  thy  heart ;  for  if  it  once 
settle  there,  it  will  gather  such  strength,  that  within  a  while 
thou  wilt  be  perfectly  under  the  power  of  it,  so  that  it  may 
lead  thee  even  to  this  horrible  sin  at  its  pleasure  ;  be,  there- 
fore, careful  at  the  very  first  approach  of  this  treacherous 
guest,  to  shut  the  doors  against  it,  never  to  let  it  enter 
thy  mind  :  so  also,  if  thou  wilt  be  sure  thy  covctousness, 
thy  ambition,  thy  lust,  or  any  other  sinful  desire  shall  not 
betray  thee  to  it,  be  sure  thou  never  permit  any  of  them  to 
bear  any  sway  with  thee ;  for  if  they  get  the  dominion,  as 
they  will  soon  do,  if  they  be  once  entertained  in  the  heart, 
they  will  be  past  thy  control,  and  hurry  thee  to  this  or  any 
other  sin  that  may  serve  their  ends.  In  like  manner,  if  thou 
wouldst  not  be  guilty  of  any  of  the  mortal  effects  of  thy 
neighbour's  drunkenness,  be  sure  not  to  entice  him  to  it,  nor 
accompany  him  at  it ;  and  to  that  purpose  do  not  allow  thy- 
self in  the  same  practice  :  for  if  thou  do,  thou  wilt  be  labour- 
ing to  get  company  at  it.  Lastly,  if  thou  wilt  not  be  guilty 
of  the  murder  committed  by  another,  take  heed  thou  never 
give  any  encouragement  to  it,  or  contribute  any  thing  to  that 
hatred  or  contention  that  may  be  the  cause  of  it.  For  when 
thou  hast  either  kindled  or  blown  a  fire,  what  knowest  thou 
whom  it  may  consume  ?  Bring  always  as  much  water  as 
thou  canst  to  quench,  but  never  bring  one  drop  of  oil  to  in- 
crease, the  flame.  The  like  may  be  said  of  all  other  occa- 
sions of  this  sin,  not  here  mentioned ;  and  this  careful  pre- 
serving ourselves  from  these  is  the  only  sure  way  to  keep 


SUNDAY  X.]  SEVERAL  WAYS  OF  MURDER.  171 

thyself  innocent  from  the  great  offence,  guard  thee  wa- 
rily from  all  such  inlets,  those  steps  and  approaches  to- 
wards it. 

18.  But  although  murder  be  the  greatest,  yet  it  is  not  the 
only  injury  that  may  be  done  to  the  body      ,,  ,,,  ^^^ 

r  "^      ■    T  1  Ii-  i^u  X.-   t         MAIMING   A 

of  our  neighbour ;  there  are  others  which 

1  e  V-    u         -I  <^l,  4r  •       GREAT  INJURY. 

are  also  of  a  very  high  nature  ;  the  next  m 
degree  to  this  is  Maiming  him,  depriving  him  of  any  mem- 
ber, or  at  least  of  the  use  of  it ;  and  this  is  a  very  great 
wrong  and  mischief  to  him,  as  we  may  discern  by  the  judg- 
ment of  God  himself,  in  the  case  of  the  bond-servant,  who 
should  by  his  master's  means  lose  a  member,  Exod.  xxi.  26, 
the  freedom  of  his  whole  life  was  thought  but  a  reasonable 
recompense  for  it.  He  shall  let  him  go  free,  saith  the  text, 
for  his  eye;  nay,  though  it  were  a  less  considerable  part, 
if  it  were  but  a  tooth,  which  of  all  others  may  be  lost  with 
the  least  damage,  yet  the  same  amends  was  to  be  made  him, 
verse  27. 

19.  But  Ave  need  no  other  way  of  measuring  this  injury, 
than  the  iudorment  of  every  man  in  his  own 

J       =■         1      J  -^  J         J       THAT  WHICH 

case ;   how  much  does  every  man  dread 

the  loss  of  a  limb?     So  that  if  he  be  by     ^„^.^„ „ 

•  1      X         J-  J  c  '4.     u         DREADS    FOR 

any  accident  or  disease  m  danger  oi  it,  he         himself 
thinks  no  pains  or  cost  too  much  to  preserve 
it.     And  then  how  great  an  injustice,  how  contrary  to  that 
great  rule  of  doing  as  we  would  be  done  to,  is  it,  for  a  man 
to  do  that  to  another  which  he  so  unwillingly  suffers  him- 
self? 

But  if  the  person  be  poor,  one  that  must  labour  for  his 
living,  the  injury  is  yet  greater,  it  is  such    ^^^^  ,„«„„^  ,„ 

°'     .         J     r  .    .       .^        r  •        yet  WORSE  IF 

as  may  in  eftect  amount  to  the  lormer  sm  ,,  ^^  ^^ 

r  1  r  .1-       -iTf  THE  MAN  BE 

of  murder ;  for,  as  the  Wise  man  says, 
EccLus.  xxiv.  21,  The  poor  man^s  bread 
is  his  life,  and  he  that  deprives  him  thereof  is  a  blood  shed- 
der.  And,  therefore,  he  that  deprives  him  of  the  means  of 
getting  his  bread,  by  disabling  him  from  labour,  is  surely  no 
less  guilty.  In  the  Law  it  was  permitted  to  every  man  that 
had  sustained  such  a  damage  by  his  neighbour,  to  require 
the  magistrate  to  inflict  the  like  on  him,  eye  for  eye,  tooth 
for  tooth,  as  it  is,  Exod.  xxi.  24. 

20.  And  though  unprofitable  revenge  be  not  now  allowed 
to  us  Christians,  yet  sure  it  is  the  part  of  every  one  who 


172  SEVERAL  WAYS  OF  MURDER.  [sUNDAY 


NECESSITY  OF 

MAKING   WHAT 

SATISFACTION 

WE  CAN. 


hath  done  this  injury  to  make  what  satis- 
faction lies  in  his  power ;  it  is  true  he  can- 
not restore  a  limb  again  (which  by  the  way 
should  make  men  wary  how  they  do  those 
mischiefs  which  it  is  so  impossible  for 
them  to  repair,)  but  yet  he  may  satisfy  for  some  of  the  ill 
effects  of  that  loss.  If  that  have  brought  the  man  to  want 
and  penury,  he  may,  nay,  he  must,  if  he  have  but  the  least 
ability,  relieve  and  support  him,  yea,  though  it  be  by  his  own 
extraordinary  labour :  for  if  it  be  a  duty  of  us  all  to  be  eyes 
to  the  blind,  and  feet  to  the  lame,  as  Job  speaks,  much  more 
must  we  be  so  to  them  whom  ourselves  have  made  blind 
and  lame.  Therefore,  whoever  hath  done  this  injury  to  any 
of  his  poor  brethren,  let  him  know  he  is  bound  to  do  all  that 
is  possible  towards  the  repairing  of  it ;  if  he  do  not,  every 
new  suffering  that  the  poor  man's  wants  bring  upon  him, 
becomes  a  new  charge  and  accusation  against  him,  at  the  tri- 
bunal of  the  just  Judge. 

21.  There  are  yet  other  degrees  of  injury  to  the  body  of 

our  neighbour.     I  shall  mention  only  two 

WOUNDS  AND  w         ^  J    CJ.  • 

more,   W  ounds,  and  fetripes :  a  man  may 
'  '  wound   another,    which    though   it  finally 

RIES  ALSO.  1  .^1  r  ^•c  V      u     •  ^ 

cause  loss  neither  oi  lite  nor  limb,  is  yet 
an  endangering  of  both.  And  the  like  may  be  said  of 
stripes  ;  both  of  which,  however,  are  very  painful  at  the 
present,  nay,  perhaps  very  long  after ;  and  pain,  of  all  tem- 
poral evils,  is  to  be  accounted  the  greatest,  for  it  is  not  only 
an  evil  in  itself,  but  it  is  such  an  one,  that  permits  us  not, 
whilst  we  are  under  it,  to  enjoy  any  other  good ;  a  man  in 
pain  having  no  taste  of  any  the  geatest  delights.  If  any  man 
despise  these  as  light  injuries,  let  him  again  ask  himself,  how 
he  would  like  it,  to  have  his  own  body  slashed  or  bruised, 
and  put  to  pass  under  those  painful  means  of  cure,  which 
are  m.any  times  necessary  in  such  cases  ?  I  presume  there 
is  no  man  would  willingly  undergo  this  from  another,  and 
why  then  shouldst  thou  offer  it  to  him  ? 

22.  The  truth  is,  this  strange  cruelty  to  others  is  the  effect 

of  a  great  pride  and  haughtiness  of  heart : 
we  look  upon  others  with  such  contempt, 

TO  OTHERS,        ,1     ,  ,t5    i      -^  ..         i.  .i 

that  we   think  it  no  matter  how  they  are 
used ;  we  think  they  must  bear  blows  from 

PRIDE.  u  •      *u  *• 

us,  when,  in  the  mean  time,  we  are  so  ten- 


SUNDAY  X.]  SEVERAL  WAYS  OF  MURDER.  173 

der  of  ourselves,  that  we  cannot  hear  the  least  word  of  dis- 
paragement but  we  are  all  on  a  flame.  The  provocations  to 
these  injuries  are  commonly  so  slight,  that  did  not  this  in- 
ward pride  dispose  us  to  such  an  angriness  of  humour,  that 
we  take  fire  at  every  thing,  it  were  impossible  we  should  be 
moved  by  them.  Nay,  some  are  advanced  to  such  a  wan- 
tonness of  cruelty,  that  without  any  provocation  at  all,  in 
cool  blood,  as  they  say,  they  can  thus  wrong  their  poor  bre- 
thren, and  make  it  part  of  their  pastime  and  recreation  to 
cause  pain  to  others.  Thus  some  tyrannous  humours  take 
such  a  pleasure  in  tormenting  those  under  their  power,  that 
they  are  glad  when  they  can  but  find  a  pretence  to  punish 
them,  and  then  do  it  without  all  moderation  :  and  others  will 
set  men  together  by  the  ears,  only  that  they  may  have  the 
sport  of  seeing  the  scuffle  ;  like  the  old  Romans,  that  made 
it  one  of  their  public  sports  to  see  men  kill  one  another. — 
And  sure  we  have  as  little  Christianity  as  they,  if  we  can 
take  delight  in  such  spectacles. 

23.  This  savageness  and  cruelty  of  mind  is  so  unbecoming 
the  nature  of  a  man,  that  he  is  not  allowed  to  use  it  even  to 
his  beast ;  how  intolerable  is  it  then  towards  those  that  are 
of  the  same  nature,  and,  which  is  more,  are  heirs  of  the  same 
eternal  hopes,  with  us  ?  They  that  shall  thus  transgress 
against  their  neighbours  in  any  of  the  foregoing  particulars, 
or  whatever  else  is  hurtful  to  the  body,  are  unjust  persons, 
want  even  this  lowest  sort  of  justice,  the  negative,  to  their 
neighbours  in  respect  of  their  bodies. 

24.  Neither  can  any  man  excuse  himself  by  saying  what 
he  has  done  was  only  in  return  of  some  injury  offered  him 
by  the  other ;  for  suppose  it  to  be  so,  that  he  have  indeed 
received  some  considerable  wrong,  yet  cannot  he  be  his  own 
revenger  without  injury  to  that  man,  who  is  not,  by  being 
thine  enemy,  become  thy  vassal,  or  slave,  to  do  with  him 
what  thou  list ;  thou  hast  never  the  more  right  of  dominion 
over  him,  because  he  hath  done  thee  wrong ;  and,  therefore, 
if  thou  hadst  no  power  over  his  body  before,  it  is  certain 
thou  hast  none  now ;  and,  therefore,  thou  art  not  only  uncharita- 
ble (which  yet  were  sin  enough  to  damn  thee,)  but  unjust  in 
every  act  of  violence  thou  dost  to  him.  Nay,  this  injustice 
ascends  higher,  even  to  God  himself,  who  hath  reserved  ven- 
geance as  his  own  peculiar  right.  Vengeance  is  mine,  J  will 
repay,  saith  the  Lord,  Rom.  xii.  19.  And  then  he  that  will 
act  revenge  for  himself,  what  does  he,  but  encroach  upon  this 

15* 


174  OF  ADULTERY.  [sUNDAY  XI. 

special  right  and  prerogative  of  God,  snatch  the  sword,  as  it 
were,  out  of  his  hand,  as  if  he  knew  better  how  to  wield  it  ? 
which  is  at  once  a  robbery,  and  contempt  of  the  Divine 
Majesty. 


SUNDAY  XL 

Of  Justice  about  the  Possessions  of  our  Neighbour  :  against  injuring  him, 
as  concerning  his  Wife,  his  Goods.  Of  Oppression.  Theft.  Of  pay- 
ing of  Debts,  &c. 

The  third  part  of  Negative  Justice  concerns  the  Posses- 
sions of  our  Neighbours.    What  I  mean  by 
Possessions,  I   cannot  better  explain  than 
by  referring  you  to  the  tenth  command- 
ment, the  end  of  which  is  to  bridle  all  covetous  appetites  and 
desires  towards  the  Possessions  of  our  neighbour.     There 
we  find  reckoned  up,  not  only  his  house,  servants,  and  cattle, 
which  may  all  pass  under  the  one  general  name  of  his  goods 
or  riches,  but  particularly  his  Wife,  as  a  principal  part  of 
his  possessions,  and  therefore  when  we  consider  this  duty 
of  Negative  Justice,  in  respect  of  the  possessions  of  our 
neighbour,  we  must  apply  it  to  both,  his  Wife  as  well  as 
his  Goods. 

2.  The  especial  and  peculiar  right  that  every  man  hath 

in  his  Wife  is  so  well  known,  that  it  were 

HIS  WIFE.  .     ^  xi,-         •  i-    r-^     *!, 

vam  to  say  any  thnig  m  prooi  ot  it ;  the  great 
impatience  that  every  husband  hath  to  have  this  right  of  his 
invaded,  shows  that  it  is  sufficiently  understood  in  the  world, 
and  therefore  none  that  does  this  injury  to  another  can  be 
ignorant  of  the  greatness  of  it.  The  corrupting  of  a  man's 
wife,  enticing  her  to  a  strange  bed,  is  by  all  acknowledged  to 
be  the  worst  sort  of  theft,  infinitely  beyond  that  of  the  goods. 

3.  Indeed  there  is  in  this  one,  a  heap  of  the  greatest  in- 

justices toorether,  some  towards  the  w^oman, 

THE  ENTICING       ''     n  °^  j      .i,  +  A      .-u     ' 

,  and  some  towards  the  man :  towards  the 

A  MAN  S  WIFE  ^,  ,-,  *      *    •  •       ui 

woman  there  are  the  greatest  imagmable ; 

THE  GREATEST      v.    •      ^u    .   •    •       .•         .       u  1         l5    l 

It  IS  that  injustice  to  her  soul,  which  was 
before  mentioned  as  the  highest  of  all 
others,  it  is  the  robbintr  her  of  her  inno- 

TO  THE  WOMAN.  J         *.•  i,         •  c  .u 

cency,  and  setting  her  m  a  course  oi  the 


SUNDAY  XI.]  OF  ADULTERY.  175 

horridest  wickedness  (no  less  than  lusl  and  perjury  together), 
from  which  it  is  probable  she  may  never  return,  and  then 
it  proves  the  damning  of  her  eternally.  Next,  it  is  in  respect 
of  this  world,  the  robbing  her  of  her  credit,  making  her  ab- 
horred and  despised,  and  her  very  name  a  reproach  among 
all  men  ;  and  besides,  it  is  the  depriving  her  of  all  that  happi- 
ness of  life,  which  arises  from  the  mutual  kindness  and 
affection  that  is  between  man  and  wife.  Instead  whereof 
this  brings  in  a  loathing  and  abhorring  of  each  other,  from 
whence  flow  multitudes  of  mischiefs,  too  many  to  rehearse, 
in  all  which  the  man  hath  his  share  also. 

4.  But  besides  those,  there  are  to  him  many  and  high 
injustices  ;  for  it  is  first  the  robbing  him  of 

that  which,  of  all  other  things,  he  accounts 
most  precious,  the  love  and  faithfulness  of  his  wife,  and  that 
also  wherein  he  hath  such  an  incommunicable  right,  that 
himself  cannot,  if  he  would,  make  it  over  to  any  other ;  and 
therefore  sure  it  cannot  without  the  utmost  injustice  be  torn 
from  him  by  any.  Nor  is  this  all,  but  it  is  farther  the  in- 
gulfing him  (if  ever  he  come  to  discern  it)  in  that  most  tor- 
menting passion  of  jealousy,  which  is  of  all  others  the  most 
painful,  and  which  oft  puts  men  upon  the  most  desperate 
attempts,  it  being,  as  Solomon  says,  Prov.  vi.  34,  the  rage 
of  a  man.  It  is  yet  farther,  the  bringing  upon  him  all  that 
scorn  and  contempt,  which,  by  the  unjust  measures  of  the 
world,  falls  on  them  which  are  so  abused,  and  which  is  by 
many  esteemed  the  most  insufferable  part  of  the  wrong  ;  and 
though  it  be  true,  that  it  is  very  unjust  he  should  fall  under 
reproach,  only  because  he  is  injured,  yet  unless  the  world 
could  be  new  moulded,  it  will  certainly  be  his  lot,  and  there- 
fore it  adds  much  to  the  injury.  Again,  tills  may  indeed  be 
a  robbery  in  the  usual  sense  of  the  word,  for  perhaps  it  may 
be  the  thrusting  in  the  child  of  the  adulterer  into  his  family, 
to  share  both  in  the  maintenance  and  portions  of  his  own 
children  ;  and  this  is  an  arrant  theft :  first,  in  respect  of  the 
man,  who  surely  intends  not  the  providing  for  another  man's 
child  ;  and  then  in  respect  of  the  children,  who  are  by  that 
means  defrauded  of  so  much  as  that  goes  a  way  with.  And 
therefore  whosoever  hath  this  circumstance  of  the  sin  to  re- 
pent of,  cannot  do  it  effectually,  without  restoring  to  the  family 
as  much  as  he  hath  by  this  means  robbed  it  of. 

5.  All  this  put  together  will  sure  make  this  the  greateat 
and  most  provoking  injury  that  can  be  done  to  a  man,  and 


176  OF  ADULTERY.  [sUNDAY  XI. 

(which  heightens  it  yet  more)  it  is  that,  for  which  a  man  can 

never  make  reparations  ;  for  unless  it  be  in  the  circumstance 

before  mentioned,  there  is  no  part  of  this 

THE  MOST  IRRE-  ,  •      *i     /  u     A  *      *l,- 

sm,  wherem  that  can  be  done ;  to  this  pur- 
pose it  is  observable  in  the  Jewish  Law,  that 
the  thief  was  appointed  to  restore  fourfold,  and  that  freed  him  ; 
but  the  adulterer  having  no  possibility  of  making  any  restitu- 
tion, any  satisfaction,  he  must  pay  his  life  for  his  offence, 
Lev.  XX.  10.  And  though  now-a-days  adulterers  speed  better, 
live  many  days  to  renew  their  guilt,  and  perhaps  to  laugh  at 
those  whom  they  have  thus  injured,  yet  let  them  be  assured, 
there  must  one  day  be  a  sad  reckoning,  and  that  whether  they 
repent  or  not ;  if  by  God's  grace  they  do  come  to  repentance, 
they  will  then  find  this  to  be  no  cheap  sin,  many  anguishes  of 
soul,  terrors  and  perplexities  of  conscience,  groans  and  tears  it 
must  cost  them  ;  and  indeed,  were  a  mg,n's  whole  life  spent 
in  these  penitential  exercises,  it  were  little  enough  to  wipe 
off  the  guilt  of  any  one  single  act  of  this  kind ;  what  over- 
whelming sorrows  then  are  requisite  for  such  a  trade  of  this 
sin,  as  too  many  drive  ?  Certainly,  it  is  so  great  a  task,  that 
it  is  highly  necessary  for  all  that  are  so  concerned,  to  set  to 
it  immediately,  lest  they  want  time  to  go  through  with  it ; 
for  let  no  man  flatter  himself,  that  the  guilt  of  a  course  and 
habit  of  such  a  sin  can  be  washed  away  with  a  single  act  of 
repentance,  no,  he  must  proportion  the  repentance  to  the 
fault,  and  as  one  hath  been  a  habit  and  course,  so  must  the 
other  also.  And  then  how  strange  a  madness  is  it  for  men 
to  run  into  this  sin,  (and  that  with  such  painful  pursuits,  as 
many  do)  which  he  knows  must  at  the  best  hand,  that  is, 
supposing  he  do  repent  of  it,  cost  him  thus  dear  !  But  then 
if  he  do  not  repent,  infinitely  dearer  !  it  loses  him  all  his  title 
to  Heaven,  that  place  of  purity,  and  gives  him  his  portion 
in  the  lake  of  fire,  where  the  burnings  of  his  lust  shall  end 
in  those  everlasting  burnings  ;  for  how  closely  soever  he  hath 
acted  his  sin,  be  it  so  that  he  may  have  said  with  the  adul- 
terer in  Job  xxiv.  15,  No  eye  seeth  me,  yet  it  is  sure  he 
could  not  in  the  greatest  obscurity  shelter  himself  from  God's 
sight,  with  whom  the  darkness  is  no  darkness.  Psalm 
cxxxix.  12.  And  he  it  is,  who  hath  expressly  threatened  to 
judge  this  sort  of  offenders,  Heb.  xiii.  4,  Adulterers  God 
will  judge.  God  grant  that  all  that  live  in  this  foul  guilt 
may  so  seasonably  and  so  thoroughly  judge  themselves  that 
they  may  prevent  that  severe  and  dreadful  judgment  of  his. 


SUNDAY  XI.]  MALICIOUS  INJUSTICE.  177 

6.  The  second  thing  to  which  this  negative  justice  to  our 
neighbour's    possessions   reacheth,   is   his 

n       J  J  I,-   1  1  1     •  HIS    GOODS 

Goods,  under  which  general  word  is  con- 
tained all  those  several  sorts  of  things,  as  house,  land,  cattle, 
money,  and  the  like,  in  which  he  hath  a  right  and  property ; 
these  we  are  by  the  rule  of  this  justice  to  suffer  him  to  enjoy 
without  seeking,  either  to  work  him  damage  in  any  of  them, 
or  to  get  any  of  them  to  ourselves  ;  I  make  a  diiference  be- 
tween these  two,  because  there  may  be  two  several  grounds 
or  motives  of  this  injustice  ;  the  one  malice,  the  other  covet- 
ousness. 

7.  The  malicious  man  desires  to  work  his  neighbour's 
mischief,  though  he  ffet  nothing  by  it  him- 

ir  •*  •    V  *1  41.    .  11  1  MALICIOUS  IN- 

selr.  It  IS  Irequently  seen  that  men  will  make 
havoc  and  spoil  of  the  goods  of  one,  to  whom 
they  bear  a  grudge,  though  they  never  design  to  get  any  thing 
to  themselves  by  it,  but  only  the  pleasure  of  doing  a  spite  to 
the  other.  This  is  a  most  hellish  humour,  directly  answer- 
able to  that  of  the  devil,  who  bestows  all  his  pains  and  indus- 
try, not  to  bring  in  any  good  to  himself,  but  only  to  ruin  and 
undo  others:  and  how  contrary  it  is  to  all  rules  of  justice, 
you  may  see  by  the  precept  given  by  God  to  the  Jews  con- 
cerning the  goods  of  an  enemy ;  where  they  are  so  far  from 
being  allowed  a  liberty  of  spoil  and  destruction,  that  they  are 
expressly  bound  to  prevent  it,  Exod.  xxiii.  4,  5,  Jf  thou 
meet  thine  enemy^s  ox,  or  his  ass  going  astray,  thou  shalt 
surely  bring  it  hack  to  him  again :  If  thou  see  the  ass  of 
him  that  hateth  thee  lying  under  his  burden,  and  wouldst 
forbear  to  help  him,  thou  shalt  surely  help  with  him: 
Where  you  see  it  is  a  debt  we  owe  to  our  very  enemies,  to 
prevent  that  loss  and  damage,  which  by  any  accident  he  is  in 
danger  of:  and  that  even  with  some  labour  and  pains  to  our- 
selves. How  horrible  an  injustice  is  it  then  purposely  to 
bring  that  loss  and  damage  on  him  ?  Whoever  is  guilty  of 
this,  let  him  never  excuse  himself  by  saying,  he  hath  not 
enriched  himself  by  the  spoil  of  his  neighbour,  that  he  hath 
nothing  of  it  cleaves  to  his  finger,  for  sure  this  malicious  in- 
justice is  no  less  a  fault  than  the  covetous  one  ;  nay,  I  sup- 
pose in  respect  of  the  principle  and  cause  from  which  it  flows, 
it  may  be  greater,  this  hatred  of  another  being  worse  than 
the  immoderate  love  of  ourselves  ;  whoever  hath  thus  mis- 
chiefed  his  neighbour,  he  is  as  much  bound  to  repair  the  injury, 


178  COVETOUS  INJUSTICE.  [sUNDAY  XI. 

to  make  satisfaction  for  the  loss,  as  if  he  had  enriched  him- 
self by  it. 

8.  JBut  on  the  other  side,  let  not  the  covetous  defraiider 

therefore  judge  his  sin  light,  because  there 
COVETOUS  IN-  .g  another  that  in  some  one  respect  out- 
weighs  it,  for  perhaps  in  others  his  may- 
cast  the  scales ;  certainly  it  does  in  this  one,  that  he  that  is 
unjust  for  greediness  of  gain  is  like  to  multiply  more  acts 
of  this  sin,  than  he  that  is  so  out  of  malice ;  for  it  is  impossible 
any  man  should  have  so  many  objects  of  his  malice,  as  he 
may  have  of  his  covetousness  ;  there  is  no  man  at  so  general 
a  defiance  with  all  mankind  that  he  hates  every  body ;  but 
the  covetous  man  hath  as  many  objects  of  his  vice,  as  there 
be  things  in  the  world  he  counts  valuable.  But  I  shall  not 
longer  stand  upon  this  comparison,  it  is  sure  they  are  both 
great  and  crying  sins,  and  that  is  ground  enough  of  abhorring 
each ;  let  us  descend  now  to  the  several  branches  of  this  sort 
of  covetous  injustice ;  it  is  true  they  may  all  bear  the  name 
of  robbery,  or  theft,  for  in  effect,  they  are  all  so,  yet  for  me- 
thod's sake,  it  will  not  be  amiss  to  distinguish  them  into  these 
three  ;  Oppression,  Theft,  and  Deceit. 

9.  By  Oppression,  I  mean  that  open  and  bare-faced  rob- 

bery, of  seizing  upon  the  possessions  of 
others,  and  owning  and  avowing  the  doing 
so.  For  the  doing  of  this  there  are  several  instruments ;  as 
first,  that  of  power,  by  which  many  nations  and  princes 
have  been  turned  out  of  their  rights,  and  many  private  men 
out  of  their  estates  :  sometimes  again,  law  is  made  the  in- 
strument of  it;  he  that  covets  his  neighbour's  lands  or  goods, 
pretends  a  claim  to  them,  and  then  by  corrupting  of  justice, 
by  bribes  and  gifts,  or  else  overruling  it  by  greatness  and 
authority,  gets  judgment  on  his  side  :  this  is  a  high  oppres- 
sion, and  of  the  worst  sort,  thus  to  make  the  law,  which  was 
intended  for  the  protection  and  defence  of  men's  rights, 
to  be  the  means  of  overthrowing  them ;  and  it  is  a  very 
heavy  guilt,  that  lies  both  on  him  that  procures,  and  on  him 
that  pronounces  such  a  sentence,  yea,  and  on  the  lawyer  too, 
that  pleads  such  a  cause,  for  by  so  doing  he  assists  in  the 
oppression ;  sometimes  again,  the  very  necessities  of  the 
oppressed  are  the  means  of  his  oppression  :  thus  it  is  in  the 
case  of  extortion,  and  griping  usury :  a  man  is  in  extreme 
want  of  money,  and  this  gives  opportunity  to  the  extortioner, 


SUNDAY  XI.]  OF  THEFT.  179 

to  wrest  unconscionably  from  him,  to  which  the  poor  man  is 
forced  to  yield,  to  supply  his  present  wants.  And  thus  also 
it  is  often  with  exacting  landlords,  who,  when  their  poor 
tenants  know  not  how  to  provide  themselves  elsewhere,  rack 
and  screw  them  beyond  the  worth  of  the  thing.  All  these 
and  many  the  like  are  but  several  ways  of  acting  this  one 
sin  of  Oppression,  which  becomes  yet  the  more  heinous,  by 
how  much  the  more  helpless  the  person  is  that  is  thus  op- 
pressed ;  therefore,  the  oppression  of  the  widow  and  father- 
less is  in  Scripture  mentioned  as  the  height  of  this  sin. 

10.  It  is  indeed  a   most  crying  guilt,  and   that  against 
which  God  hath  threatened  his  heavy  ven-  , 

geance,  as  we  read  in  divers  texts  of  Scrip- 
ture ;  thus  it  is,  EzEK.  xviii.  12,  He  that  ^^^^  a^gainst 
hath  oppressed  the  pooi',  and  hath  spoiled 
by  violence,  he  shall  surely  die,  his  blood  shall  be  upon  him; 
and  the  same  sentence  is  repeated  against  him,  verse  18. 
Indeed,  God  hath  so  peculiarly  taken  upon  him  the  protection 
of  the  poor  and  oppressed,  that  he  is  engaged,  as  it  were,  in 
honour  to  be  their  avenger,  and  accordingly  Psalm  xii.,  we 
see  God  solemnly  declare  his  resolution  of  appearing  for 
them,  verse  5,  For  the  oppression  of  the  poor,  for  the  sigh- 
ing of  the  needy,  now  I  will  arise,  saith  the  Lord,  I  will 
set  him  in  safety  from  him.  The  advice,  therefore,  of  So- 
lomon is  excellent,  Prov.  xxii.  22,  Rob  not  the  poor,  because 
he  is  poor,  neither  oppress  the  afflicted  in  the  gate,  for  the 
Lord  will  plead  their  cause,  and  will  spoil  the  soul  of  those 
that  spoiled  them;  they  are  like  in  the  end  to  have  little  joy 
of  the  booty  it  brings  them  in,  when  it  thus  engages  God 
against  them. 

11.  The  second  sort  of  this  injustice  is  Theft,  and  of  that 
also  there  are  two  kinds,  the  one  the  with- 

T  TT  "F  "F  T 

holding  what  we  should  pay,  and  the  other 

taking  from  our  neighbour  what  is  already  in  his  possession. 

12.  Of  the  first  sort  is  the  not  paying  of  debts,  whether 
such  as  we  have  borrowed,  or  such  as  by 

1       ,  .1  •'         NOT  PAYING 

our  own  voluntary  promise  are  become  our 

J    1  .         r       .1  n       1         X      1  xi     <.    WHAT  WE  BOR 

debts  ;  for  they  are  equally  due  to  hmi  that 
can  lay  either  of  these  claims  to  them  ;  and, 
therefore,  the  withholding  of  either  of  them  is  a  theft,  a  keep- 
ing from  my  neighbour  that  which  is  his  ;  yet  the  former  of 
them  is  rather  the  more  injurious,  for  by  that  I  take  from 
him  that  which  he  once  actually  had,  (be  it  money  or  what- 


180  KINDS  OF  THEFT.  [sUNDAY  XI. 

ever  else)  and  so  make  him  worse  than  I  found  him.  This 
is  a  very  great  and  very  common  injustice.  Men  can  now^-a- 
days  with  as  great  confidence  deny  him  that  asks  a  debt,  as 
they  do  him  thai  asks  an  alms  ;  nay,  many  times  it  is  made 
matter  of  quarrel  for  a  man  to  demand  his  own ;  besides  the 
many  attendances  the  creditor  is  put  to  in  pursuit  of  it,  are  a 
yet  farther  injury  to  him,  by  wasting  his  time,  and  taking 
him  off  from  other  business,  and  so  he  is  made  a  loser  that 
way  too.  This  is  so  great  injustice,  that  I  see  not  how  a 
man  can  look  upon  any  thing  he  possesses  as  his  right, 
whilst  he  thus  denies  another  his.  It  is  the  duty  of  every 
man  in  debt,  rather  to  strip  himself  of  all,  and  cast  himself 
again  naked  upon  God's  providence,  than  thus  to  feather  his 
nest  with  the  spoils  of  his  neighbours.  And  surely  it  would 
prove  the  more  thriving  course,  not  only  in  respect  of  the 
blessing,  which  may  be  expected  upon  justice,  compared  with 
the  curse  that  attends  the  contrary,  but  even  in  worldly  pru- 
dence also  :  for  he  that  defers  paying  of  debts,  will  at  last 
be  forced  to  it  by  law,  and  that  upon  much  worse  terms  than 
he  might  have  done  it  voluntarily,  with  a  greater  change, 
and  with  such  a  loss  of  his  credit,  that  afterwards  in  his 
greatest  necessities  he  will  not  know  where  to  borrow.  But 
the  sure  way  for  a  man  to  secure  himself  from  the  guilt  of 
this  injustice,  is,  never  to  borrow  more  than  he  knows  he 
hath  means  to  repay,  unless  it  be  of  one  who,  knowing  his 
disability,  is  willing  to  run  the  hazard.  Otherwise  he  com- 
mits this  sin  at  the  very  time  of  borrowing ;  for  he  takes 
that  from  his  neighbour  upon  promise  of  paying,  which  he 
knows  he  is  never  likely  to  restore  to  him,  which  is  a  flat 
robbery. 

The  same  justice  which  ties  men  to  pay  their  own  debts, 

WHAT  WE   ARE     ^^^^  ^^^^  ^^^^^^  ^"^^^^  ^^  P^^^  ^^^^^  ^^^^^  ^^ 

others  for  which  he  stands  bound,  in  case 
the  principal  either  cannot  or  will  not :  for 
by  being  bound,  he  hath  made  it  his  own  debt,  and  must  in 
all  justice  answer  it  to  the  creditor,  who,  it  is  presumed,  was 
drawn  to  lend  on  confidence  of  his  security ;  and,  therefore, 
is  directly  cheated  and  betrayed  by  him,  if  he  see  him  not 
satisfied.  If  it  be  thought  hard,  that  a  man  should  pay  for 
that  which  he  never  received  benefit  by,  I  shall  yield  it,  so 
far  as  to  be  just  matter  of  weariness  to  every  man  how  he 
enter  into  such  engagements,  but  it  can  never  be  made  an  ex- 
cuse for  the  breaking  them. 


SUNDAY  XII.]  OF  THEFT.  181 

As  for  the  other  sort  of  debt,  that  which  is  brought  upon 
a  man  by  his  own  voluntary  promise,  that 
also  cannot  Avithout  great  injustice  be  with-  ^^^^'^  ^^^  have 
holden;  for  it  is  now  the  man's  right,  and  promised. 
then  it  is  no  matter  by  what  means  it  came  to  be  so.  There- 
fore, we  see  David  makes  it  part  of  the  description  of  a  just 
man,  Psalm  xv.  4,  that  he  keeps  his  promises,  yea,  though 
they  were  made  to  his  oivn  disadvantage :  and  surely,  he  is 
utterly  unfit  to  ascend  to  that  holy  hill,  there  spoken  of,  either 
as  that  signifies  the  church  here,  or  heaven  hereafter,  that 
does  not  punctually  observe  this  part  of  justice.  To  this 
sort  of  debt  may  be  reduced  the  wages  of  the  servant,  the 
hire  of  the  labourer,  and  the  withholding  of  these  is  a  great  sin, 
and  the  complaints  of  those  that  are  thus  injured  ascend  up  to 
God.  Behold  (saith  St.  James  v.  4,)  the  hire  of  the  labourers 
which  have  reaped  down  your  fields,  which  is  of  you 
kept  back  by  fraud,  crieth,  and  the  cries  of  them  that  have 
reaped,  are  entered  into  the  ear  of  the  Lord  of  Sabaoth. 
In  Deut.  xxiv.  14,  15,  we  find  a  strict  command  in  this 
matter,  Tliou  shall  not  oppress  a  hired  servant  that  is  poor 
and  needy,  at  his  day  thou  shall  give  him  his  hire,  neither 
shall  the  sun  go  down  upon  it,  for  he  is  poor  and  setteth 
his  heart  upon  it,  lest  he  cry  against  thee  to  the  Lord,  and 
it  be  sin  unto  thee.  This  is  one  of  those  loud  clamorous 
sins  which  will  not  cease  crying  till  it  bring  down  God's 
vengeance ;  and,  therefore,  though  thou  hast  no  justice  to  thy 
poor  brother,  yet  have  at  least  so  much  mercy  to  thyself,  as 
not  to  pull  down  judgments  on  thee  by  thus  wronging  him. 


SUNDAY  XII. 

Of  Theft ;  Stealing ;  of  Deceit  in  Trust,  in  Traffic :  of  Restitution,  &c. 

The  second  part  of  Theft  is  the  taking  from  our  neighbour 
that  which   is  already  in  his  possession ; 

-  •  ST!F^AT  TNG   TWF^ 

and  this  may  be  done  either  more  violently, 

J  1-^1  1         1  J     Ti  GOODS  OF  OUR 

and  openly,  or  else  more  closely  and  slily, 
the  first  is  the  manner  of  those  that  rob  on      neighbour. 
the  way,  or  plunder  houses,  where  by  force  they  take  the 
goods  of  their  neighbour  ;  the  other  is  the  way  of  the  pilfering 

16 


182  OF  STEALING.  [sUNDAY  XII. 

thief,  that  takes  away  a  man's  goods  unknown  to  him ;  I  shall 
not  dispute  which  of  these  is  the  worst,  it  is  enough  that  they 
are  both  such  acts  of  injustice,  as  make  men  odious  to  God, 
unfit  for  human  society,  and  betray  the  actors  to  the  greatest 
mischiefs  even  in  this  world,  death  itself  being  by  law  ap- 
pointed the  reward  of  it ;  and  there  are  few  that  follow  this 
trade  long,  but  at  last  meet  with  that  fruit  of  it.     I  am  sure 
it  is  madness  for  any  to  believe  he  shall  always  steal  se- 
curely, for  he  is  to  contend  with  the  industry  of  all  those 
whom  he  shall  thus  injure,  whose  losses  will  quicken  their 
wits  for  the  finding  him  out,  and  which  is  infinitely  more, 
he  is  to  struggle  with  the  justice  of  God,  which  doth  usually 
pursue  such  men  to  destruction,  even  in  this  world ;  ^vitness 
the  many  strange  discoveries  that  have  been  made  of  the 
craftiest  thieves.     But  however,  if  he  were  secure  from  the 
vengeance  here,  I  am  sure,  nothing  but  repentance  and  re- 
formation can  secure  him  from  the  vengeance  of  it  hereafter. 
And  now,  when  these  dangers  are  weighed,  it  will  sure  ap- 
pear, that  the  thief  makes  a  pitiful  bargain,  he  steals   his 
neighbour's  money  or  cattle,  and  in  exchange  for  it  he  must 
pay  his  life  or  his  soul,  perhaps  both  ;  and  if  the  whole  ivorld 
be  too  mean  a  price  for  a  soul,  as  he  tells  us,  Mark  viii.  36, 
who  best  knew  the  value  of  them,  having  himself  bought 
them,  what  a  strange  madness  is  it,  to  barter  them  away  for 
every  petty  trifle,  as  many  do,  who  have  got  such  a  habit  of 
stealing,  that  not  the  meanest  worthless  thing  can  escape 
their  fingers.     Under  this  head  of  theft  may  be  ranked  the 
receivers  of  stolen  goods,  whether  those  that  take  them  as 
partners  in  the  theft,  or  those  that  buy  them,  when  they 
know  or  believe  they  are  stolen.     This  many  (that  pretend 
much  to  abhor  theft)  are  guilty  of,  when  they  can  by  it  buy 
the  thing  a  little  cheaper  than  the  common  rate.     And  here 
also  comes  in  the  concealing  of  any  goods  a  man  finds  of  his 
neighbours,  which  whosoever  restores  not,  if  he  know  or  can 
learn  out  the  owner,  is  no  better  than  a  thief ;   for  he  with- 
holds from  his  neighbour  that  which  properly  belongs  to 
him  :  and  sure  it  will  not  be  uncharitable  to  say,  that  he  that 
will  do  this,  would  likewise  commit  the  grosser  theft,  were 
he  by  that  no  more  in  danger  of  law  than  in  this  he  is. 
The  third  part  of  injustice  is  Deceit,  and   in  that  there 
may  be  as  many  acts  as  there  are  occasions 
of  intercourse  and    dealing   between  man 
and  man. 


SUNDAY  XII. 3  DECEIT  IN  TRUSTS.  183 

2.  It  were  impossible  to  name  them  all,  but  I  think  they 
will  be  contained  under  those  two  general  deceits,  in  matters 
of  trust,  and  in  matters  of  traffic,  or  bargaining ;  unless  it 
be  that  of  gaming,  which,  therefore,  here  by  the  way  I  must 
tell  you,  is  as  much  a  fraud  and  deceit  as  any  of  the  rest. 

3.  He  that  deceives  a  man  in  any  trust  that  is  committed 
to  him,  is  guilty  of  a  great  injustice,  and 

that  the  most  treacherous  sort  of  one,  it  is 
the  joining  of  two  great  sins  in  one,  defrauding,  and  promise- 
breaking  ;  for  in  all  trusts  there  is  a  promise  implied,  if 
not  expressed  ;  for  the  very  accepting  of  the  trust  contains 
under  it  a  promise  of  fidelity ;  these  trusts  are  broken  some- 
times to  the  living,  sometimes  to  the  dead  ;  to  the  living  there 
are  many  ways  of  doing  it,  according  to  the  several  kinds  of 
the  trust ;  sometimes  a  trust  is  more  general,  like  that  of 
Potiphar  to  Joseph,  Gen.  xxxix.  4,  a  man  commits  to  another 
all  that  he  hath,  and  thus  giiardians  of  children,  and  some- 
times stewards,  are  intrusted.  Sometimes  again  it  is  more 
limited,  and  restrained  to  some  one  special  thing ;  a  man 
intrusts  another  to  bargain  or  deal  for  him  in  such  a  particu- 
lar, or  he  puts  some  one  thing  into  his  hands,  to  manage  and 
dispose :  thus  among  servants  is  it  usual  for  one  to  be  in- 
trusted with  one  part  of  the  master's  goods,  and  another 
with  another  part  of  them.  Now  in  all  these  and  the  like 
cases,  whosoever  acts  not  for  him  that  intrusts  him,  with  the 
same  faithfulness  that  he  would  for  himself,  but  shall  either 
carelessly  lose  or  prodigally  embezzle  the  things  committed 
to  him,  or  else  convert  them  to  his  own  use,  he  is  guilty  of 
this  great  sin,  of  betraying  a  trust  to  the  living.  In  like  man- 
ner, he  that  being  intrusted  with  the  execution  of  a  dead  man's 
testament,  acts  not  according  to  the  known  intention  of  the 
dead  man,  but  enriches  himself  by  what  is  assigned  to  others, 
he  is  guilty  of  this  sin,  in  respect  of  the  dead,  which  is  so 
much  the  greater,  by  how  much  the  dead  hath  no  means  of 
remedy  and  redress,  as  the  living  may  have.  It  is  a  kind  of 
robbing  of  graves,  which  is  a  theft  of  which  men  naturally 
have  such  a  horror,  that  he  must  be  a  very  hardened  thief 
that  can  attempt  it.  But  either  of  these  frauds  are  made  yet 
more  heinous,  when  either  God,  or  the  poor,  are  immedi- 
ately concerned  in  it,  that  is,  when  any  thing  is  committed 
to  a  man  for  the  uses  either  of  piety  or  charity ;  this  adds 
sacrilege  to  both  the  fraud  and  the  treachery,  and  so  gives 
him  title  to  all  those  curses  that  attend  those  several  sins, 


184  DECEIT  IN  TRAFFIC.  [SUNDAY  XII. 

which  are  so  heavy,  that  he  that  for  the  present  gain  will 
adventure  on  them,  makes  as  ill,  nay,  a  much  worse  bargain 
than  Gehazi,  2  Kings  v.  37,  who,  by  getting  the  raiment  of 
Naaman,  got  his  leprosy  too. 

4.  The  second  sort  of  fraud  is  in  matters  of  traffic  and 

bargain,  wherein  there  may  be  deceit  both 

IN  TRAFFIC.        .^^  ^^^  g^jj^^  ^^^^  ^^ygj,  .  ^j^^^  ^f  ^j^g  ggjjg^  -g 

commonly  either  in  concealing  the  faults  of  the  commodity, 
or  else  in  over-rating  it. 

5.  The  ways  of  concealing  its  faults  are  ordinarily  these, 

,  either  first  by  denying  that  it  hath  any  such 
THE  SELLER  s  ^^^^^^  ^^^^  perhaps  commending  it  for  the 
CONCEALING       ^[^q^.^   contrary  quality,  and  this  is  down- 

THE  FAULTS  OF      ^,.^j^^  j^-^^^  ^^^  ^^  ^^^^  ^j^^^  ^-^^  ^^  ^j^^  ^^j^^^.^ 

HIS  WARE.  ^^^^  .^  ^^^^  j.^  ^^  confirmed  by  an  oath,  as 
it  is  too  usually,  then  the  yet  greater  guilt  of  perjury  comes 
in  also ;  and  then  what  aheap  of  sins  is  here  gathered  together  ? 
abundantly  enough  to  sink  a  poor  soul  to  destruction :  and 
all  this  only  to  screw  a  little  more  money  out  of  his  neigh- 
bour's pocket,  and  that  sometimes  so  very  little,  that  it  is  a 
miracle  that  any  man  that  thinks  he  has  a  soul,  can  set  it  at 
so  miserable  a  contemptible  price.  A  second  means  of  con- 
cealing, is  by  using  some  art  to  the  thing,  to  make  it  look 
fair,  and  to  hide  the  faults  of  it,  and  this  is  acting  a  lie,  though 
it  be  not  speaking  one,  which  amounts  to  the  same  thing,  and 
has  surely  in  this  case  as  much  of  the  intention  of  cheating 
and  defrauding,  as  the  most  impudent  forswearing  can  have. 
A  third  means,  is  the  picking  out  ignorant  chapmen  ;  this  is, 
I  believe,  an  art  too  well  known  among  tradesmen,  who  will 
not  bring  out  their  faulty  wares  to  men  of  skill,  but  keep 
them  to  put  off"  to  such,  whose  unskilfulness  may  make  them 
passable  with  them ;  and  this  is  still  the  same  deceit  with 
the  former ;  for  it  all  tends  to  the  same  end,  the  cozening 
and  defrauding  of  the  chapmen,  and  then  it  is  not  much  odds, 
whether  I  make  use  of  my  own  art,  or  his  weakness  for  the 
purpose.  This  is  certain,  he  that  will  do  justly,  must  let 
his  chapman  know  what  he  buys ;  and  if  his  own  skill  enable 
him  not  to  judge  (nay,  if  he  do  not  actually  find  out  the 
fault),  thou  art  bound  to  tell  it  him,  otherwise  thou  makest 
him  pay  for  somewhat  which  is  not  there,  he  presuming 
there  is  that  good  quality  in  it,  which  thou  knowest  is  not, 
and  therefore  thou  mayest  as  honesdy  take  his  money  for 
some  goods  of  another  man's,  which  thou  knowest  thou  canst 


SUNDAY  XII.]  DECEIT  IN  TRAFFIC.  185 

never  put  into  his  possession,  which  I  suppose  no  man  will 
deny  to  be  an  arrant  cheat.  To  this  head  of  concealment 
may  be  referred  that  deceit  of  false  weights  and  measures, 
for  that  is  the  concealing  from  the  buyer  a  defect  in  the 
quantity,  as  the  other  was  in  the  quality  of  the  commodity, 
and  is  again  the  making  him  pay  for  what  he  hath  not. 
This  sort  of  fraud  is  pointed  at  particularly  by  Solomon. 
Prov.  xi.  1,  with  this  note  upon  it,  that  it  is  an  abomination 
to  the  Lord. 

6.  The  second  part  of  fraud  in  the  seller  lies  in  over- 
rating the  commodity  ;  though  he  have  not 
disguised  or  concealed  the  faults  of  it,  and 
so  have  dealt  fairly  in  that  respect,  yet 
if  he  set  an  unreasonable  price  upon  it,  he  defrauds  the 
buyer  ;  I  call  that  an  unreasonable  price,  which  exceeds  the 
true  worth  of  the  thing,  considered  with  those  moderate 
gains,  which  all  tradesmen  are  presumed  to  be  allowed  in 
the  sale.  Whatever  is  beyond  this  must  in  all  likelihood  be 
fetched  in  by  some  of  these  ways :  as  first,  by  taking  advan- 
tage of  the  buyer's  ignorance  in  the  value  of  the  thing  which 
is  the  same  with  doing  it  in  the  goodness,  which  hath 
already  been  showed  to  be  a  deceit ;  or,  secondly  by  taking 
advantage  of  his  necessity.  Thou  findest  a  man  hath  present 
and  urgent  need  of  such  a  thing,  and  therefore  takest  this 
opportunity  to  set  the  dice  upon  him ;  but  this  is  that  very 
sin  of  Extortion  and  Oppression,  spoken  of  before,  for 
it  is  sure,  nothing  can  justly  raise  the  price  of  any  thing, 
but  either  its  becoming  dearer  to  thee,  or  its  being  some 
way  better  in  itself;  but  the  necessity  of  thy  brother  causes 
neither  of  these ;  his  nakedness  doth  not  make  the  clothes 
thou  sellest  him  stand  thee  in  ever  the  more,  neither  doth  it 
make  them  any  way  better ;  and  therefore  to  rate  them  ever 
the  higher  is  to  change  the  way  of  trading,  and  sell  even  the 
wants  and  necessities  of  thy  neighbour,  which  sure  is  a  very 
unlawful  vocation.  Or  thirdly,  it  may  be  by  taking  advantage 
of  the  indiscretion  of  the  chapman.  A  man,  perhaps  ear- 
nestly fancies  such  a  thing,  and  then  suffers  that  fancy  so  to 
over-rule  his  reason,  that  he  resolves  to  have  it  upon  any 
terms.  If  thou  findest  this  in  him,  and  thereupon  raisest  thy 
rate,  this  is  to  make  him  buy  his  folly,  which  is  of  all  others 
the  dearest  purchase  ;  it  is  sure  his  fancy  adds  nothing  to  the 
real  value,  no  more  than  his  necessity  did  in  the  former  case, 
and  therefore  should  not  add  to  the  price.     He  therefore  that 

16* 


186  DECEIT  IN  TRAFFIC.  [sUNDAY  XII. 

will  deal  justly  in  the  business  of  selling,  must  not  catch  at 
all  advantages  which  the  temper  of  his  chapman  may  give, 
but  consider  soberly,  what  the  thing  is  worth,  and  what  he 
would  afford  it  for  to  another,  of  whom  he  had  no  such  ad- 
vantage, and  accordingly  rate  it  to  him  at  no  higher  a  price. 

7.  On  the  Buyer's  part  there  are  not  ordinarily  so  many 

opportunities  of  fraud ;  yet  it  is  possible  a 

FRAUD  IN  THE  ..  i  ^  n 

man  may  sometmies  happen  to  sell  some- 
what, the  worth  whereof  he  is  not  ac- 
quainted with,  and  then  it  will  be  as  unjust  for  the  buyer  to 
make  gain  by  his  ignorance,  as  in  the  other  case  it  was  for 
the  seller :  but  that  which  often  falls  out,  is  the  case  of  neces- 
sity, which  may  as  probably  fall  on  the  seller's  side,  as  the 
buyer's.  A  man's  wants  compel  him  to  sell,  and  permit  him 
not  to  stay  to  make  the  best  bargain,  but  force  him  to  take 
the  first  offer,  and  here  for  the  buyer  to  gi*ate  upon  him,  be- 
cause he  sees  him  in  that  strait,  is  the  same  fault  which  I 
before  showed  it  to  be  in  the  seller. 

8.  In  this  whole  business  of  Traffic  there  are  so  many 

opportunities    of  deceit,   that    a   man  had 

MANY  TEMPT  A        ^^i    r  i  •  ir        -.V  a 

need  ience  himself  with  a  very  firm  reso- 

TIONS  TO  DE-      1    ,.  ,  c   ■      ^-  i,  -n    u 

lution,  nay,  love  of  justice,  or  he  will  be 
in  danger  to  fall  under  temptation ;  for  as 
the  wise  man  speaks,  Ecclus.  xxvii.  2, 
Jis  a  nail  sticks  fast  between  the  joinings  of  the  stones,  so 
doth  sin  stick  close  between  buying  and  selling ;  it  is  so  inter- 
woven with  all  trades,  so  mixt  with  the  very  first  principles 
and  grounds  of  them,  that  it  is  taught  together  with  them, 
and  so  becomes  part  of  the  art ;  so  that  he  is  now-a-days 
scarce  thought  fit  to  manage  a  trade,  that  wants  it,  while  he 
that  hath  most  of  this  black  art  of  defrauding,  applauds  and 
hugs  himself,  nay,  perhaps  boasts  to  others,  how  he  hath 
over-reached  his  neighbour. 

What  an  intolerable  shame  is   this,  that  we  Christians, 
who   are,  by  the  precepts  of  our  Master, 

THE  COMMON-  ^  .     .u  u-    u       j    x-  r    u      V         \       ^A 

set  to  those  higher  duties  of  charity,  should, 

NESS  OF    INJUS-    .       ,       1        r  •    •  xi.  "^  l 

instead  of  practising  them,  quite  unlearn 
those  common  rules  of  justice,  which  mere 

PROACH   TO  1  T-i         T    .v.-    1      T 

nature  teaches,     lor,  1  think  1  may  say, 

CHRISTIANITY.      ,,  c  ^\.  1  u  u  f 

there  are  none  of  those  several  branches  ot 
injustice  towards  the  possessions  of  our  neighbour,  which 
would  not  be  adjudged  to  be  so  by  any  sober  heathen  ;  so 
that,  as   St.  Paul  tells  those  of  thfe  circumcision,  that  the 


CEIT  IN  TRAF- 
FIC. 


SUNDAY  XII.]  DECEIT  IN  TRAFFIC.  187 

name  of  God  was  blasphemed  among  the  Gentiles,  by  that 
uiiagreeableness  that  was  betwixt  their  practice  and  their  law, 
Rom.  ii.  24.  So  now  may  it  be  said  of  us,  that  the  name 
of  Christ  is  blasphemed  among  the  Turks  and  Heathens, 
by  the  vile  and  scandalous  lives  of  us  who  call  ourselves 
Christians,  and  particularly  in  this  sin  of  injustice  ;  for 
shame  let  us  at  last  endeavour  to  wipe  off  this  reproach  from 
our  profession,  by  leaving  these  practices  ;  to  which  me- 
thinks  this  one  single  consideration  should  be  enough  to  per- 
suade us. 

9.  Yet,  besides  this,  there  want  not  other ;  among  which, 
one  there  is  of  such  a  nature,  as  may  pre- 
vail with  the  arrantest  worldling,  and  that 

•       *!,    *  a  •  1    ^1,  *.  11      *       A  4       WAY  TO  ENRICH 

IS,  that  this  course  doth  not  really  tend  to 
the  enriching  of  him  ;  there  is  a  secret 
curse  goes  along  with  it,  which  like  a  canker  eats  out  all  the 
benefit  was  expected  from  it.  This  no  man  can  doubt  that 
believes  the  Scripture,  where  there  are  multitudes  of  texts 
to  this  purpose,  thus,  Prov.  xxii.  16,  He  that  oppresseth 
the  poor  to  increase  his  riches  shall  surely  come  to  want. 
So  Habbak.  ii.  16,  Woe  to  him  that  increaseth  that  which 
is  not  his!  how  long?  And  he  that  ladeth  himself 
with  thick  clay!  shall  they  not  rise  up  suddenly  that 
shall  bite  thee,  and  awake,  that  shall  vex  thee?  And  thou 
shalt  be  for  booties  to  them.  This  is  commonly  the  fortune 
of  those  that  spoil  and  deceive  others,  they  at  last  meet 
with  some  that  do  the  like  to  them.  But  the  place  in  Ze- 
CHARiAH  is  most  full  to  this  purpose,  chap.  v.  where,  under 
the  sign  of  a  flying  roll,  is  signified  the  curse  that  goes  forth 
against  this  sin,  verse  4  :  /  will  bring  it  forth,  saith  the 
Lord  of  hosts,  and  it  shall  enter  into  the  house  of  the  thief, 
and  into  the  house  of  him  that  sweareth  falsely  by  my 
name,  and  it  shall  consume  it  with  the  timber  thereof,  and 
2vith  the  stones  thereof  Where,  you  see,  theft  and  perjury 
are  two  sins  against  which  this  curse  is  aimed  (and  they 
two  often  go  together  in  the  matter  of  defrauding) ;  and  the 
nature  of  this  curse  is,  to  consume  the  house,  to  make  an 
utter  destruction  of  all  that  belongs  to  him  that  is  guilty  of 
either  of  these  sins.  Thus,  whilst  thou  art  a  ravening  after 
thy  neighbour's  goods  or  house,  thou  art  but  gathering  fuel 
to  burn  thine  own.  And  the  effect  of  these  threatenings  of 
God  Ave  daily  see  in  the  strange  improsperousness  of  ill-got- 
ten estates,  which  every  man  is  apt  enough  to  observe  in 


188  NECESSITY  OF  RESTITUTION.  [sUNDAY  XII. 

Other  men's  cases :  he  that  sees  his  neighbour  decUne  in  his 
estate,  can  presently  call  to  mind,  This  was  gotten  by  op- 
pression or  deceit ;  yet  so  sottish  are  we,  so  bewitched  with 
the  love  of  gain,  that  he  that  makes  this  observation  can  sel- 
dom turn  it  to  his  own  use,  is  nevertheless  greedy,  or  unjust 
himself  for  that  vengeance  he  discerns  upon  others. 

10.  But  alas  !  if  thou  couldstbe  sure  that  thy  unjust  pos- 

sessions should  not  be  torn  from  thee,  yet 
IT  RUINS  THE    ^j^^^   ^^^^   rcmemberest   how  dear   thou 
SOUL  ETERNAL-  ^^^^  ^^^^  ^^^  ^^^^  -^  another  world,  thou 
^^'*  hast  little  reason  to  brag  of  thy  prize.   Thou 

thinkest  thou  hast  been  very  cunning,  when  thou  hast  over- 
reached thy  brother ;  but  God  knows  all  the  while  there  is 
another  over-reaching  thee,  and  cheating  thee  of  what  is  in- 
finitely more  precious,  even  thy  Soul ;  the  Devil  herein  deals 
with  thee  as  fishers  use  to  do  ;  those  that  will  catch  a  great 
fish,  will  bait  the  hook  with  a  less,  and  so  the  great  one, 
coming  with  greediness  to  devour  that,  is  himself  taken.  So 
thou  that  art  gaping  to  swallow  up  thy  poor  brother,  art  thy- 
self made  a  prey  to  that  great  devourer.  And  alas  !  what 
will  it  ease  thee  in  hell  that  thou  hast  left  wealth  behind  thee 
upon  earth,  when  thou  shalt  there  want  that,  which  the 
meanest  beggar  here  enjoys,  even  a  drop  of  water  to  cool 
thy  tongue  ?  Consider  this,  and  from  henceforth  resolve  to 
employ  all  that  pains  and  diligence  thou  hast  used  to  deceive 
others,  in  rescuing  thyself  from  the  frauds  of  the  grand  de- 
ceiver. 

11.  To  this  purpose  it  is  absolutely  necessary  that  thou 

make  Restitution  to  all  whom  thou  hast 
wronged  :  for  as  long  as  thou  keepest  any 
thing  of  the  unjust  gain,  it  is  as  it  were  an 
earnest-penny  from  the  devil,  which  gives 
him  full  right  to  thy  soul.     But,  perhaps,  it  may  be  said.  It 
will  not  in  all  cases  be  possible  to  make  Restitution  to  the 
wronged  party,  peradventure  he  may  be  dead ;  in  that  case 
then  make  it  to  his  heirs,  to  whom  his  right  descends.     But 
it  may  further  be  objected,  that  he  that  hath  long  gone  on  in 
a  course  of  fraud,  may  have  injured  many  that  he  cannot  now 
remember,  and  many  that  he  has  no  means  of  finding  out : 
this  case  all  I  can  advise  is  this  :  first,  to  be  as  diligent  as  is 
possible,  both  in  recalling  to  mind  who  they  were,  and  en- 
deavouring to  find  them  out :  and  when,  after  all  thy  care, 
that  proves  impossible,  let  thy  Restitutions  be  made  to  the 


SUNDAY  XIII.]  OF  FALSE  WITNESS.  189 

poor  ;  and  that  they  may  not  be  made  by  halves,  be  as  care- 
ful as  thou  canst  to  reckon  every  the  least  might  of  unjust 
gain  :  but  when  that  cannot  exactly  be  done,  as  it  is  sure  it 
cannot  by  those  who  have  multiplied  the  acts  of  fraud,  yet 
even  there  let  them  make  some  general  measures  whereby 
to  proportion  their  Restitution :  as,  for  example,  a  tradesman 
that  cannot  remember  how  much  he  hath  cheated  in  every 
single  parcel,  yet  may  possibly  guess  in  the  gross  whether 
he  have  unusually  over-reached  to  the  value  of  a  third  or  a 
fourth  part  of  the  wares,  and  then  what  proportion  soever  he 
thinks  he  has  so  defrauded,  the  same  proportion  let  him  now 
give  out  of  that  estate  he  hath  raised  by  his  trade  :  but  herein 
it  concerns  every  man  to  deal  uprightly,  as  in  the  presence 
of  God,  and  not  to  make  advantage  of  his  own  forgetful- 
ness,  to  the  cutting  short  of  the  Restitution,  but  rather  go  on 
the  other  hand,  and  be  sure  rather  to  give  too  much  than  too 
little.  If  he  do  happen  to  give  somewhat  over,  he  need  not 
grudge  the  charge  of  such  a  sin-offering,  and  it  is  sure  he 
will  not  if  he  do  heartily  desire  an  atonement.  Many  other 
difficulties  there  may  be  in  this  business  of  Restitution,  which 
will  not  be  foreseen,  and  so  cannot  now  be  particularly  spoke 
to ;  but  the  more  of  those  there  are,  the  greater  horror  ought 
men  to  have  of  running  into  the  sin  of  injustice,  which  it 
will  be  so  difficult  if  not  impossible  for  them  to  repair,  and 
the  more  careful  ought  they  to  be  to  mortify  that  which  is 
the  root  of  all  injustice,  to  wit,  Covetousness. 


SUNDAY  XIII. 

Of  false  Reports,  false  Witness,  Slanders,  Whisperings.  Of  Scoffing 
for  Infirmities,  Calamities,  Sins,  &c.  Of  Positive  Justice,  Truth,  Of 
Lying.     Of  Envy  and  Detraction.     Of  Gratitude,  &c. 

The  fourth  branch  of  Negative  Justice  concerns  the  Credit 

of  our  Neighbours,  which  we   are  not  to 

,  ••   V  .     1    1         HIS  credit. 

lessen  or  impair  by  any  means,  particularly 

not  by  false  reports.  Of  false  reports  there  may  be  two 
sorts ;  the  one  is  when  a  man  says  something  of  his  neigh- 
bour, which  he  directly  knows  to  be  false  ;  the  other,  when 
possibly  he  has  some  slight  surmise  or  jealousy  of  the  thing, 
but  that  upon  such  v^eak  grounds,  that  it  is  as  likely  to  be 


190  OF  FALSE  WITNESS.  [sUNDAY  XIII. 

false  as  true.  In  either  of  these  cases  there  is  a  great  guilt 
lies  upon  the  reporter.  That  there  doth  so  in  the  first  of  them 
nobody  will  doubt,  every  one  acknowledging  that  it  is  the 
greatest  baseness  to  invent  a  lie  of  another ;  but  there  is  as 
little  reason  to  question  the  other,  for  he  that  reports  a  thing 
as  a  truth,  which  is  but  uncertain,  is  a  liar  also  :  or  if  he  do 
not  report  it  as  a  certainty,  but  only  as  a  probability,  yet 
then,  though  he  be  not  guilty  of  the  lie,  yet  he  is  of  the  in- 
justice of  robbing  his  neighbour  of  his  credit ;  for  there  is 
such  an  aptness  in  men  to  believe  ill  of  others,  that  any  the 
lightest  jealousy  will,  if  once  it  be  spread  abroad,  serve  for 
that  purpose  ;  and  sure  it  is  a  most  horrible  injustice  upon 
every  slight  surmise  and  fancy  to  hazard  the  bringing  so  great 
an  evil  upon  another,  especially  when  it  is  considered,  that 
those  surmises  commonly  spring  rather  from  some  sensori- 
ousness,  peevishness,  or  malice  in  the  surmiser,  than  from 
any  real  fault  in  the  person  so  suspected.. 

2.  The  manner  of  spreading  these  false  reports  of  both 

kinds  is  not  always  the  same ;  sometimes 

FALSE  WITNESS.    .^    -  -^       i  •,' 

It  IS  more  open  and  avowed,  sometimes 
more  close  and  private :  the  open  is  many  times  by  false 
witness  before  the  courts  of  justice  :  and  this  not  only  hurts 
a  man  in  his  credit,  but  in  other  respects  also  :  it  is  the  de- 
livering him  up  to  the  punishment  of  the  law,  and,  accord- 
ing to  the  nature  of  the  crime  pretended,  does  him  more  or 
less  mischief;  but  if  it  be  of  the  highest  kind,  it  may  con- 
cern his  life,  as  we  see  it  did  in  Naboth's  case,  1  Kings  xxi. 
How  great  and  crying  a  sin  it  is  in  this  respect,  as  also  in 
that  of  the  purjury,  you  may  learn  from  what  hath  been  said 
of  both  those  sins.  I  am  now  to  consider  it  only  as  it 
touches  the  credit,  and  to  that  it  is  a  most  grievous  wound, 
thus  to  have  a  crime  publicly  witnessed  against  one,  and 
such  as  is  scarce  curable  by  any  thing  that  can  afterwards  be 
done  to  clear  him  ;  and,  therefore,  whoever  is  guilty  of  this 
doth  a  most  outrageous  injustice  to  his  neighbour.  This  is 
that  which  is  expressly  forbidden  in  the  ninth  Command- 
ment, and  was  by  God  appointed  to  be  punished  by  the  inflict- 
ing of  the  very  same  suffering  upon  him,  which  his  false 
testimony  aimed  to  bring  upon  the  other,  Deut.  xix   19. 

3.  The  second  open  way  of  spreading  these  reports,  is  by 

a  public  and  common  declaring  of  them ; 
^  "   thouffh  not  before  the  mao-istrate,  as  in  the 

DFRS  •  . 

other  case,  yet  in  all  companies,  and  before 


SUNDAY  XIII.]  OF  WHISPERING.  191 

such  as  are  likely  to  carry  it  farther,  and  this  is  usually  done 
with  bitter  railings  and  reproaches,  it  being  an  ordinary  art 
of  slanderers,  to  revile  those  whom  they  slander,  that  so  by 
the  sharpness  of  the  accusation,  they  may  have  the  greater 
impression  on  the  minds  of  the  hearers.  This,  both  in  re- 
spect of  the  slander  and  the  railing,  is  a  high  injury,  and 
both  of  them,  such  as  debar  the  committers  from  heaven ; 
thus,  Psalm  xv.,  where  the  upright  man  is  described,  that 
shall  have  his  part  there,  this  is  one  special  thing,  verse  3, 
That  he  slander eth  not  his  neighbour.  And  for  railing,  the 
apostle  in  several  places  reckons  it  amongst  those  works  of 
the  flesh,  which  are  to  shut  men  out  both  from  the  church 
here  by  excommunication,  as  you  may  see  1  Cor.  xv.  11, 
and  from  the  kingdom  of  God  hereafter,  as  it  is,  1  Cor. 
vi.  10. 

4.  The  other  more  close  and  private  way  of  spreading 
such  reports,  is  that  of  the  Whisperer,  he 
that  goes  about  from  one  to  another  and  whispering. 
privately  vents  his  slanders,  not  out  of  an  intent  by  that 
means  to  make  them  less  public,  but  rather  more  ;  this  trick 
of  delivering  them  by  Avay  of  secret,  being  the  way  to  make 
them  both  more  believed,  and  more  spoken  of  too ;  for  he 
that  receives  such  a  tale  as  a  secret  from  one,  thinks  to  please 
somebody  else,  by  delivering  it  as  a  secret  to  him  also ;  and 
so  it  passes  from  one  hand  to  another,  till  at  last  it  spread 
over  a  whole  town.  This  sort  of  slanderer  is  of  all  others 
the  most  dangerous,  for  he  works  in  the  dark,  ties  all  he 
speaks  to,  not  to  own  him  as  the  author ;  so  that  whereas  in 
the  more  public  accusations,  the  party  may  have  some  means 
of  clearing  himself  and  detecting  his  accuser,  here  he  shall 
have  no  possibility  of  that,  the  slander,  like  a  secret  poison, 
works  incurable  effects,  before  ever  the  man  discern  it.  This 
sin  of  whispering,  is  by  St.  Paul  mentioned  among  those 
great  crimes,  which  are  the  efl'ects  of  a  reprobate  mind,  Rom. 
i.  29.  It  is  indeed  one  of  the  most  incurable  wounds  of  this 
sword  of  the  tongue  :  the  very  bane  and  pest  of  human 
society  ;  and  that  which  not  only  robs  single  persons  of  their 
good  names,  but  oftentimes  whole  families,  nay,  public  socie- 
ties of  men  of  their  peace  ;  what  ruins,  what  confusions,  hath 
this  one  sin  wrought  in  the  world  ?  It  is  Solomon's  observa- 
tion, Prov.  xvi.  28,  that  a  whisperer  separateth  chief  friends  ; 
and  sure  one  may  truly  say  of  tongues  thus  employed,  that 
they  are  set  on  fire  of  hell,  as  St.  James  saith,  chap.  iii.  6. 


192  DESPISING  AND  SCOFFING.  LsUNDAY  XIII. 

5.  This  is  such  a  guilt,  that  we  are  to  beware  of  all  the 

degfrees  of  approach  to  it,  of  which  there 
are  several  steps  ;  the  first  is  the  giving  ear 
TOWARDS  THIS  ^^^  ^^^^  cherishing  of  those  that  come  with 
slanders,  for  they  that  entertain  and  receive 
them,  encourage  them  in  the  practice ;  for  as  our  common 
proverb  says.  If  there  were  no  receivers,  there  would  be  no 
thief;  so  if  there  were  none  that  would  give  an  ear  to  tales,  there 
would  be  no  talebearers.  A  second  step  is,  the  giving  too 
easy  credit  to  them,  for  this  helps  them  to  attain  part  of 
their  end.  They  desire  to  get  a  general  ill  opinion  of  sucli 
a  man,  but  the  way  of  doing  it,  must  be  by  causing  it  first, 
in  particular  men  ;  and  if  thou  suffer  them  to  do  it  in  thee, 
they  have  so  far  prospered  in  their  aim.  And  for  thy  own 
part  thou  dost  a  great  injustice  to  thy  neighbour,  to  believe 
ill  of  him  without  a  just  ground,  which  the  accusation  of  such 
a  person  certainly  is  not.  A  third  step  is  the  reporting  to 
others  what  is  thus  told  thee  ;  by  which  thou  makest  thyself 
directly  a  party  in  the  slander,  and  after  thou  hast  unjustly 
withdrawn  from  thy  neighbour  thy  own  good  opinion,  en- 
deavourest  to  rob  him  also  of  that  of  others.  This  is  very 
little  below  the  guilt  of  the  first  whisperer,  and  tends  as  much 
to  the  ruin  of  our  neighbour's  credit.  And  these  several 
degrees  have  so  close  a  dependence  one  upon  another,  that 
it  will  be  very  hard  for  him  that  allows  himself  the  first,  to 
escape  the  other ;  and  indeed  he  that  can  take  delight  to 
hear  his  neighbour  defamed,  may  well  be  presumed  of  so 
malicious  a  humour,  that  it  is  not  likely  he  should  stick  at 
spreading  the  slander.  He  therefore,  that  will  preserve  his 
innocence  in  this  matter,  must  never,  in  the  least  degree, 
cherish  or  countenance  any  that  brings  these  false  reports. 
And  it  is  not  less  necessary  to  his  peace,  than  to  his  inno- 
cency  ;  for  he  that  once  entertains  them,  must  never  expect 
quiet,  but  shall  be  continually  incited  and  stirred  up,  even 
against  his  nearest  and  dearest  relations  ;  so  that  this  whis- 
perer and  slanderer  is  to  be  looked  on  by  all  as  a  common 
enemy,  he  being  so  as  well  to  those  to  whom,  as  of  whom 
he  speaks. 

6.  But  besides  this  grosser  way  of  slandering,  there  is 

another,  whereby  we  may  impair  and  lessen 

DESPISING  AND        ^i  A-4.      c  •    \\  1    a     *  '     u 

the  credit  oi  our  nei2:hbour,  and  that  is  by 

contempt  and  despising,  one  common  effect 

whereof  is  scoffing,  and  deriding  him.      This  is  very  inju- 


SUNDAY  XIII.]         SCOFFING  FOR  INFIRMITIES.  193 

rious  to  a  man's  reputation.  For  the  generality  of  men  do 
rather  take  up  opinions  upon  trust,  than  judgment ;  and  there- 
fore if  they  see  a  man  despised  and  scorned,  they  will  be  apt 
to  do  the  like.  But  besides  this  effect  of  it,  there  is  a  present 
injustice  in  the  very  act  of  despising  and  scorning  others. 
There  are  ordinarily  but  three  things,  which  are  made  the 
occasions  of  it,  (unless  it  be  with  such,  with  whom  virtue 
and  godliness  are  made  the  most  reproachful  things,  and  such 
despising  is  not  only  an  injury  to  our  neighbour,  but  even 
to  God  himself,  for  whose  sake  it  is  that  he  is  so  despised) 
those  three  are  first,  the  infirmities,  secondly,  the  calamities, 
thirdly,  the  sins  of  a  man,  and  each  of  these  are  very  far 
from  being  ground  of  our  triumphing  over  him. 

7.  First,  for  infirmities,  be  they  either  of  body  or  mind, 
the  deformity  and  unhandsomeness  of  the 

one,  or  the  weakness  and  folly  of  the  other,      ^^^  infirmi- 

they  are  things  out  of  his  power  to  help, 

they  are  not  his  faults,  but  the  wise  dispensations  of  the  great 

Creator,  who  bestows  the  excellencies  of  body  and  mind  as 

he  pleases  ;  and  therefore  to  scorn  a  man  because  he  hath 

them  not,  is  in  eflfect  to  reproach  God  who  gave  them  not  to 

him. 

8.  So  also  for  the  calamities  and  miseries  that  befall  a  man, 
be  it  want  or  sickness,  or  whatever  else, 

these  also  come  by  the  providence  of  God, 
who  raiseth  up  and  pulleth  down,  as  seems 
good  to  him,  and  it  belongs  not  to  us  to  judge,  what  are  the 
motives  to  him  to  do  so,  as  many  do,  who  upon  any  affliction 
that  befalls  another,  are  presently  concluding,  that  sure  it  is 
some  extraordinary  guilt,  which  pulls  this  upon  him,  though 
they  have  no  particular  to  lay  to  his  charge.  .  This  rash 
judgment  our  Saviour  reproves  in  the  Jews,  Luke  xiii.  where 
on  occasion  of  the  extraordinary  sufferings  of  the  Galileans, 
he  asks  them,  verse  2,  3,  Suppose  ye  that  these  Galileans 
ivere  sinners  above  all  the  Galileans,  because  they  suffered 
such  things  ?  I  tell  you,  nay,  but  except  you  repent,  ye 
shall  all  likewise  perish.  When  we  see  God's  hand  heavy 
upon  others,  it  is  no  part  of  our  business  to  judge  them,  but 
ourselves,  and  by  repentance  to  prevent  what  our  own  sins 
have  deserved.  But  to  reproach,  and  revile  any  that  are  in 
affliction,  is  that  barbarous  cruelty,  taken  notice  of  by  the 
Psalmist,  as  the  height  of  wickedness.  Psalm  Ixix.  26,  They 
persecute  him  tvhom  thou  hast  smitten,  and  they  talk  to 

17 


194  CREDIT  OF  OUR  NEIGHBOUR.  [sUNDAY  XIII. 

the  grief  of  those  whom  thou  hast  wounded.  In  all  the 
miseries  of  others,  compassion  becomes  a  debt  to  them  ;  how 
unjust  are  they  then  that,  instead  of  paying  them  that  debt, 
afflict  them  with  scorn  and  reproach  ? 

9.  Nay,  the  very  sins  of  men,  though,  as  they  have  more 

of  their  wills  in  them,  they  mav  seem 
'  *  more  to  deserve  reproach,  yet  certainly 
they  also  oblige  us  to  the  former  duty  of  compassion,  and 
that  in  the  highest  degree,  as  being  the  things  which,  of  all 
others,  make  a  man  the  most  miserable.  In  all  these  cases, 
if  we  consider  how  subject  we  are  to  the  like  ourselves,  and 
that  it  is  only  God's  mercy  to  us,  by  which  we  are  preserved 
from  the  worst  that  any  man  else  is  under,  it  will  surely 
better  become  us  to  look  up  to  him  with  thankfulness,  than 
down  on  them  with  contempt  and  despising.  Thus  you  see 
the  direct  injustice  of  scorning  and  contemning  our  brethren, 
to  which,  when  that  other  is  added,  which  naturally  follows, 
as  a  consequent  of  this,  to  wit,  the  begetting  the  like  con- 
tempt in  others,  there  can  sure  be  no  doubt  of  its  being  a 
great  and  horrible  injustice  to  our  neighbour  in  respect  of  his 
credit. 

10.  Now  how  great  the   injury  of  destroying  a  man's 

credit  is,  may  be  measured  by  these  two 
things ;  first,  the  value  of  the  thing  he  is 
robbed  of;  and  secondly,  the  difficulty  of 

GREAT  INJURY,  ,  •  ,-  ^         *T,       ^      *      •*    • 

makmg  reparations,  ror  the  first,  it  is 
commonly  known,  that  a  man's  good  name  is  a  thing  he  holds 
most  precious,  oftentimes  dearer  than  his  life,  as  we  see  by 
the  hazards  men  sometimes  run  to  preserve  even  a  mistaken 
reputation ;  but,  it  is  sure,  it  is  that  which  hath  even  by 
sober  men  been  esteemed  one  of  the  greatest  happinesses  of 
life :  and  to  some  sort  of  men,  such  especially  as  subsist  by 
dealings  in  the  world,  it  is  so  necessary,  that  it  may  well  be 
reckoned  as  the  means  of  their  livelihood,  and  then  sure  it 
is  no  slight  matter  to  rob  a  man  of  what  is  thus  valuable  to 
him. 

11.  Secondly,  the  difficulty  of  making  reparations  in- 

creaseth  the  injury ;  and  that  is  such  in 

AND  IRREPARA-    ^i  •  c    ^   c         J         *i,    *    T  *v 

this  case  oi  deiamation,  that  1  may  rather 

call  it  an  impossibility,  than  a  difficulty. 

For  when  men  are  possessed  of  an  ill  opinion  of  a  person, 

it  is  no  easy  matter  to  work  it  out :  so  that  the  slanderer  is 

herein  like  a  young  conjurer,  that  raises  a  devil  he  knows 


SUNDAY  XIII.]         CREDIT  OF  OUR  NEIGHBOUR.  195 

not  how  to  lay  again.  Nay,  suppose  men  were  generally  as 
willing  to  lay  down  ill  conceits  of  their  neighbours  as  they 
are  to  take  them  up,  how  is  it  possible  for  him  that  makes 
even  the  most  public  recantation  of  his  slander,  to  be  sure 
that  every  man  that  hath  come  to  the  hearing  of  the  one  shall 
do  so  of  the  other  also  ?  And  if  there  be  but  one  person 
that  doth  not,  (as  probably  there  will  be  many,)  then  is  the 
reparation  still  short  of  the  injury. 

12.  This  consideration  is  very  fit  to  make  men  afraid  of 
doinff  this  wrong  to  their  neighbour ;  but 

1    .  --T       ^    u  J  r  X  li  YET  EVERY 

let  It  not  be  made  use  oi  to  excuse  those 
that  have  already  done  the  wrong  from  en- 

1  •  ^  1         ii,       u      *  *•  MUST  DO  ALL 

deavourmg  to  make   the  best   reparations 

,,  f       *!,         U-4.-AJ       -5       n         4.    HE  CAN  TO   RE- 

they  can ;  tor  though  it  is  odds,  it  will  not 

1  .1       ••  ^    1    i    .1,  \!  J         PAIR   THE  IN- 

equal  the  injury,  yet  let  them  however  do 
what  they  are  able  towards  it.  And  this  is 
so  necessary  towards  the  obtaining  pardon  of  the  sin,  that 
none  must  expect  the  one,  that  do  not  perform  the  other. 
Whosoever,  therefore,  sets  himself  to  repent  of  his  faults  of 
this  kind,  must,  by  all  prudent  means,  endeavour  to  restore 
his  neighbour  to  that  degree  of  credit  he  hath  deprived  him 
of;  and  if  that  be  not  to  be  done  without  bringing  the  shame 
upon  himself,  of  confessing  publicly  the  slander,  he  must 
rather  submit  to  that,  than  be  wanting  to  this  necessary  part 
of  justice,  which  he  owes  to  the  wronged  party. 

13.  Thus  I  have  gone  through  these  four  branches  of  Ne- 
gative Justice  to  our  Neighbour  ;  wherein  we  must  yet  fur- 
ther observe,  that  this  iustice  binds  us,  not 

,      .  X     i-  *^  1  J         .'  JUSTICE  IN  THE 

only  m  respect  oi  our  words  and  actions, 
but  of  our  very  thoughts  and  affections 
also  ;  we  are  not  only  forbid  to  hurt,  but  to  hate  ;  not  only 
restrained  from  bringing  any  of  these  evils  forementioned 
upon  him,  but  we  must  not  so  much  as  wish  them  before, 
nor  delight  in  them  after,  they  are  befallen  him  :  we  must 
take  no  pleasure  either  in  the  sin  of  his  soul,  or  hurt  of  his 
body  :  we  must  not  envy  him  any  good  thing  he  enjoys,  nor 
so  much  as  wish  to  possess  ourselves  of  it ;  neither  will  it 
suffice  us  that  we  so  bridle  our  tongue,  that  we  neither  slan- 
der nor  revile,  if  we  have  that  malice  in  our  hearts  which 
makes  us  wish  his  discredit ;  or  rejoice,  when  we  find  it 
procured,  though  we  have  no  hand  in  the  procuring  it.  This 
is  the  peculiar  property  of  God's  Laws,  that  they  reach  to 


196  THE  SIN  OF  LYING.  [sUNDAY  XIII. 

the  heart :  whereas,  men's  can  extend  only  to  the  words  and 
actions  ;  and  the  reason  is  clear,  because  he  is  the  only  Law- 
giver that  can  see  what  is  in  the  heart ;  therefore,  if  there 
were  the  perfectest  innocency  in  our  tongue  and  hands,  yet 
if  there  be  not  this  purity  of  heart,  it  will  never  serve  to 
acquit  us  before  Him.  The  counsel,  therefore,  of  Solomon 
is  excellent,  Prov.  iv.  23,  Keep  thy  heart  with  all  diligence^ 
for  out  of  it  are  the  issues  of  life.  Let  us  strictly  guard 
that,  so  that  no  malicious,  unjust  thought  enter  there  ;  and 
that  not  only  as  it  may  be  the  means  of  betraying  us  to  the 
grosser  act,  but  also  as  it  is  in  itself  such  a  pollution  in  God's 
sight,  as  will  unfit  us  for  the  blessed  vision  of  God,  whom 
none  but  the  pure  in  heart  have  promise  of  seeing.  Matt. 
V.  8,  Blessed  are  the  pure  in  heart,  for  they  shall  see  God. 

14.  I  come  now  to  speak  of  the  Positive  part  of  Justice, 

which  is   the  yielding  to  every  man  that 
POSITIVE  JUS-     ^^j^.^j^  ^y  ^^y  j^.j^^  ^^  ^.gj^^   ^^    ^^y  ^j^^j_ 

^  ^^'  lenge  from  us.     Of  these  dues  there  are 

some  that  are  general  to  all  mankind,  others  that  are  restrained 
within  some  certain  conditions  and  qualities  of  men,  and  be- 
come due  only  by  virtue  of  those  qualifications. 

15.  Of  the  first  sort,  that  is,  those  that  are  due  to  all  men, 

we  may  reckon  first,  the  speakinor  Truth, 

SPEAKING  1,-    I,  •  J   1  X  i       n 

which  IS  a  common  debt  we  owe  to  all  man- 
kind ;  speech  is  given  us  as  the  instrument 
of  intercourse  and  society  one  with  another, 
the  means  of  discovering  the  mind,  which  otherAvise  lies  hid 
and  concealed,  so  that,  were  it  not  for  this,  our  conversations 
would  be  but  the  same  as  of  beasts.  Now  this  being  in- 
tended for  the  good  and  advantage  of  mankind,  it  is  a  due  to 
it,  that  it  be  used  to  that  purpose ;  but  he  that  lies  is  so  far 
from  paying  that  debt,  that  on  the  contrary  he  makes  his 
speech  the  means  of  injuring  and  deceiving  him  he  speaks  to. 

16.  There  might  much  be  said  to  show  the  several  sorts 

of  obligations  we  lie  under  to  speak  truth 
LYING  EXPRESS-  ^^  ^^^  ^^^    ^^^  Supposing  I  write  to  Chris- 

TV  'F'O'R'RT'n'nW 

tians,  I  need  not  insist  upon  any  other  than 
*  the  commands  we  have  of  it  in  Scripture  ; 
thus,  Eph.  iv.  25,  the  Apostle  commands,  that,  putting  away 
lying,  they  speak  every  man  truth  with  his  neighbour : 
and  again.  Col.  iii.  9,  Lie  not  one  to  another:  and,  Prov. 
vi.  17,  a  lying  tongue  is  mentioned  as  one  of  those  things 


SUNDAY  XIII.]  THE  SIN  OF  PRIDE.  197 

that  are  abominations  to  the  Lord.  Yea,  so  much  doth  he 
hate  a  lie,  that  it  is  not  the  most  pious  and  rehgious  end  that 
can  reconcile  him  to  it ;  the  man  that  lies,  though  in  a  zeal 
to  God's  glory,  shall  yet  be  judged  as  a  sinner,  Rom.  iii.  7. 
What  shall  then  become  of  those  multitudes  of  men  that  lie 
on  quite  other  ends  ?  Some  out  of  malice,  to  mischief  others : 
some  out  of  covetousness,  to  defraud  their  neighbours  :  some 
out  of  pride,  to  set  themselves  out ;  and  some  out  of  fear, 
to  avoid  danger,  or  hide  a  fault.  But  of  a  yet  stranger  sort 
than  all  these,  are  those  that  do  it  without  any  discernible 
temptation,  that  will  tell  lies  by  way  of  story,  take  pleasure 
in  telling  incredible  things,  from  which  themselves  reap  no- 
thing, but  the  reputation  of  impertinent  liars. 

17.  Among  these  divers  kinds  of  falsehood.  Truth  is  be- 
come such  a  rarity  amonof  us,  that  it  is  a 

most  difficult  matter  to  find  such  a  man  as 
David  describes.  Psalm  xv.  2,  That  speak-  commonness 
eth  the  truth  from  his  heart.  Men  have  ^^^  ^^^^^  ^^ 
so  glibbed  their  tongues  to  lying  that  they 
do  it  familiarly  upon  any  or  no  occasion,  never  thinking 
that  they  are  observed  either  by  God  or  man.  But  they  are 
extremely  deceived  in  both ;  for  there  is  scarce  any  sin  (that 
is  at  all  endeavoured  to  be  hid)  which  is  more  discernible 
even  to  men :  they  that  have  a  custom  of  lying,  seldom  fail 
(be  their  memory  never  so  good)  at  some  time  or  other  to 
betray  themselves  ;  and  when  they  do,  there  is  no  sort  of 
sin  meets  with  greater  scorn  and  reproach  :  a  liar  being  by 
all  accounted  a  title  of  the  greatest  infamy  and  shame.  But 
as  for  God,  it  is  madness  to  hope  that  all  their  arts  can  dis- 
guise them  from  him,  who  needs  none  of  those  casual  ways 
of  discovery  which  men  do,  but  sees  the  heart,  and  so  knows 
at  the  very  instant  of  speaking  the  falsehood  of  what  is  said : 
and  then,  by  his  Title  of  the  God  of  Truth,  is  tied,  not  only 
to  hate,  but  punish  it :  and,  accordingly,  you  see.  Rev.  xxii. 
that  the  liars  are  in  the  number  of  those  that  are  shut  out  of 
the  new  Jerusalem  ;  and  not  only  so,  but  also  have  their 
part  in  the  lake  that  hurneth  with  fire  and  brimstone.  If, 
therefore,  thou  be  not  of  the  humour  of  that  unjust  judge 
Christ  speaks  of,  Luke  xviii.  2,  who  neither  feared  God  nor 
regarded  man,  thou  must  resolve  on  this  part  of  justice,  the 
putting  away  lying,  which  is  abhorred  by  both. 

18.  A   second   thing  we   owe   to   all  is,  Humanity  and 

17 


198  VIRTUE  OF  MEEKNESS.  [sUNDAY  XIII. 

Courtesy  of  Behaviour,  contrary  to    that 
^  us  B  -    gyijgj^  churlishness  we  find  spoken  of  in 

HAViouR  A  DUE  ^^^^^^  ^j^o  was  of  such  a  temper,  that  a 
"^  ^  ^  '  man  could  not  speak  to  him,  1  Sam.  xxv. 
17.  There  is  sure  so  much  of  respect  due  to  the  very  nature 
of  mankind,  that  no  accidental  advantage  of  weaUh  or  honour 
which  one  man  hath  above  another,  can  acquit  him  from 
that  debt  to  it,  even  in  the  person  of  the  meanest ;  and  there- 
fore that  crabbed  and  harsh  behaviour  to  any  that  bears  but 
the  form  of  a  man,  is  an  injustice  to  that  nature  he  partakes 
of.  And  when  we  consider  how  much  that  nature  is  digni- 
fied by  the  Son  of  God  his  taking  it  upon  him,  the  obligation 
to  reverence  it  is  yet  greater,  and  consequently  the  sin  of 
thus  contemning  it. 

19.  This  is  the  common  guilt  of  all  proud  and  haughty 

persons,  who    are    so   busy    in    admirinor 

NOT    "PAl'n'RV  •/  o 

themselves,  that  they  overlook  all  that  is 
valuable  in  others,  and  so  think  they  owe 
not  so  much  as  common  civility  to  other 
men,  whilst  they  set  up  themselves,  as  Nebuchadnezzar  did 
his  image,  to  be  worshipped  of  all.  This  is  sure  very  con- 
trary to  what  the  Apostle  exhorts,  Rom.  xii.  10,  In  honour  pre- 
fer one  another ;  and  again,  Phil.  ii.  4,  Look  not  every 
•man  on  his  own  things,  hut  every  man  also  on  the  things 
of  others  ;  and  let  such  remember  the  sentence  of  our  bless- 
ed Saviour,  Luke  xiv.  II,  He  that  exalteth  himself  shall 
be  abased,  and  he  that  humbleth  himself  shall  be  exalted, 
which  we  often  find  made  good  to  us,  in  the  strange  down- 
falls of  proud  men.  And  it  is  no  wonder,  for  this  sin  makes 
both  God  and  men  our  enemies  ;  God,  as  the  scripture  every 
where  testifies,  abhors  it,  and  all  that  are  guilty  of  it,  and 
men  are  by  means  of  it  used  so  contemptuously  and  unkindly 
by  us,  that  they  are  by  nothing  more  provoked  against  us  ; 
and  then  whom  God  and  man  thus  resist,  who  shall  secure 
and  uphold  ? 

20.  A  third  thing  we  owe  to  all,  is  Meekness ;   that  is, 

such  a  patience  and  gentleness  towards  all, 

MEEKNESS  A  u   •  n       *l.    *  ^  •  f 

as  may  bridle  that  mad  passion  oi  anger, 

which  is  not  only  very  uneasy  to  ourselves, 

as  hath  already  been  showed,  but  also  very 

mischievous  to  our  neighbours,  as  the  many  outrages,  that 

are  oft  committed  in  it,  do  abundantly  testify.      That  this 


SUNDAY  XIII. J  VIRTUE  OF  MEEKNESS.  199 

duty  of  meekness  is  to  be  extended  to  all  men,  there  is  no 
doubt;  for  the  Apostle  in  express  words  commands  it,  1 
Thes.  v.  14,  Be  patient  towards  all  men,  and  that,  it  should 
seem,  in  spite  of  all  provocation  to  the  contrary,  for  the  very 
next  words  are.  See  that  none  render  evil  for  evil,  or  railing 
for  railing ;  and  Timothy  is  commanded  to  exercise  this 
meekness,  even  towards  them  who  oppose  themselves  against 
the  doctrine  of  the  Gospel,  2  Tim.  ii.  25,  which  was  a  case, 
wherein  some  heat  would  probably  have  been  allowed,  if  it 
might  have  been  in  any. 

21.  This  virtue  of  meekness  is  so  necessary  to  the  pre- 
serving the  peace  of  the  world,  that  it  is  no 

wonder  that  Christ,  who  came  to  plant  ^^^^^'I'l^^o  very 
peace  among  men,  should  enjoin  meekness  ^^'^ufferable. 
to  all.  I  am  sure  the  contrary  effects  of  rage  and  anger  are 
every  where  discernible  ;  it  breeds  disquiet  in  kingdoms,  in 
neighbourhoods,  in  families,  and  even  between  the  nearest 
relations  ;  it  is  such  a  humour,  that  Solomon  warns  us  never 
10  enter  a  friendship  with  a  man  that  is  of  it,  Prov.  xxii.  24, 
Make  no  friendship  with  an  angry  man,  and  with  a  fu- 
rious man  thou  shall  not  go.  It  makes  a  man  unfit  to  be 
either  friend  or  companion,  and  indeed,  makes  one  insuffer- 
able to  all  that  have  to  do  with  him,  as  we  are  again  taught 
by  Solomon,  Prov.  xxi.  19,  where  he  prefers  the  dwelling 
in  a  wilderness,  rather  than  with  a  contentious  and  angry 
woman;  and  yet  a  woman  has  ordinarily  only  that  one 
weapon  of  the  tongue  to  offend  with.  Indeed  to  any  that 
have  not  the  same  unquietness  of  humour,  there  can  scarce 
be  a  greater  uneasiness,  than  to  converse  with  those  that  have 
it,  though  it  never  proceed  farther  than  words.  How  great 
this  sin  is,  we  may  judge  by  what  our  Saviour  says  of  it, 
Matt.  v.  where  there  are  several  degrees  of  punishment 
allotted  to  several  degrees  of  it ;  but  alas  !  we  daily  outgo 
that  which  he  there  sets  as  the  highest  step  of  this  sin ;  the 
calling,  Thou  fool,  is  a  modest  sort  of  reviling,  compared 
with  those  multitudes  of  bitter  reproaches  we  use  in  our 
rages. 

22.  Nay,  we  often  go  yet  higher,  reproaches  serve  not 
our  turn,  but  we  must  curse  too.      How 

common  is  it  to  hear  men  use  the  horrid-      ^    i^eads  to 
est  execrations  and  cursings  upon  every  the    "^^^^^  great  sin 
slightest  cause  of  displeasure  ?    Nay,  per-      ^^  cursing. 
haps  without  any  cause  at  aD  ;  so  utterly  have  we  forgot  the 


200  PARTICULAR  DUES.  [sUNDAY  XIII. 

rule  of  the  Apostle,  Rom.  xii.  14,  Bless  and  curse  not;  Yea, 
the  precept  of  our  blessed  Saviour  himself.  Matt.  v.  44, 
Pray  for  those  that  despitefully  use  you.  Christ  bids  us 
pray  for  those  who  do  us  all  injury,  and  we  are  often  cursing 
those  who  do  us  none.  This  is  a  kind  of  saying  our  prayers 
backward  indeed,  which  is  said  to  be  part  of  the  ceremony 
the  devil  uses  at  the  making  of  a  witch,  and  we  have  in  ttiis 
case  also  reason  to  look  on  it  as  a  means  of  bringing  us  into 
acquaintance  and  league  with  that  accursed  spirit  here,  and 
to  a  perpetual  abiding  with  him  hereafter.  It  is  the  language 
of  Hell,  which  can  never  fit  us  to  be  citizens  of  the  New 
Jerusalem,  but  marks  us  out  for  inhabitants  of  that  land  of 
darkness.  I  conclude  this  with  the  advice  of  the  Apostle, 
Ephes.  iv.  31,  Let  all  bitterness^  and  wrath,  and  anger, 
and  clamour,  and  evil  speaking  be  put  away  from  you, 
with  all  malice. 

23.  Having  spoken  thus  far  of  those  common  dues,  where- 

in all  men  are  concerned  and  have  a  rig'ht, 

T  A  "RTTOTTT  AT? 

I  am  now  to  proceed  to  those  other  sorts 

of  dues,  which  belong  to  particular  persons, 

by  virtue  of  some  special  qualification.    These  qualifications 

may  be  of  three  kinds,  that  of  excellency,  that  of  want,  and 

that  of  relation. 

24.  By  that  of  excellency,  I  mean  any  extraordinary  gifts 

or  endowments  of  a  person  ;  such  as  wis- 
dom, learnino;,  and  the  like,  but  especially 

TO  MEN  OF  EX-  rr.u  i     •         .i,  •         i  a         c 

ffrace.      1  hese  bemo^  the  smsrular  ofitls  of 

TRAORDINARY       r^     j    1  .      ^i  a  ?  J        <. 

God,  have  a  great  value  and  respect  due  to 
them,  wheresoever  they  are  to  be  found ; 
and  this  we  must  readily  pay  by  a  willing  and  glad  acknow- 
ledgment of  those  his  gifts  in  any  he  has  bestowed  them  on, 
and  bearing  them  a  reverence  and  respect,  answerable  there- 
unto, and  not  out  of  an  overweening  of  our  own  excellencies, 
despise  and  undervalue  those  of  others,  as  they  do  who  will 
yield  nothing  to  be  reason,  but  what  themselves  speak,  nor 
any  thing  piety,  but  what  agrees  with  their  own  practice. 

25.  Also  we  must  not  envy  or  grudge  that  they  have  those 

ffifts,  for  that  is  not  only  an  injustice  to  them, 

WE  ARE  NOT  ?    ^    •    •       •  1  4.      r^    A       \  .1 

but  mmrious  also   to  God  who  ffave  them, 

TO  ENVY  THEM.  -^  •        x  1  4.    r     .U     •     +1.  n        r 

as  It  IS  at  large  set  forth  m  the  parable  of 
the  labourers,  Matt.  xx.  where  he  asks  them  who  grumbled 
at  the  master's  bounty  to  others,  Is  it  not  lawful  for  me  1o 


SUNDAY  XIII.]  ENVY  AND  DETRACTION.  201 

do  what  I  will  with  my  own  ?  is  thine  eye  evil  because 
mine  is  good  ?  This  envying  at  God's  goodness  to  others, 
is  in  effect,  a  murmuring  against  God,  who  thus  disposes  it ; 
neither  can  there  be  a  greater  and  more  direct  opposition 
against  him,  than  for  me  to  hate  and  wish  ill  to  a  man,  for 
no  other  reason,  but  because  God  has  loved  and  done  well 
to  him.  And  then  in  respect  of  the  man,  it  is  the  most  un- 
reasonable thing  in  the  world,  to  love  him  the  less,  merely  be- 
cause he  has  those  good  qualities,  for  which  I  ought  to  love 
him  more. 

26.  Neither  must  we  detract  from  the  excellencies  of 
others,  we  must  not   seek  to  eclipse   or 

darken  them  by  denying  either  the  kinds  or 

J  r  .1,  u     \.u    i  i     ^  1  cc       FROM  THEM. 

degrees  oi  them,  by  that  means  to  take  on 
that  esteem  which  is  due  to  them.  This  sin  of  detraction  is 
generally  the  effect  of  the  former,  of  envy  ;  he  that  envies  a 
man's  worth,  will  be  apt  to  do  all  he  can  to  lessen  it  in  the 
opinions  of  others,  and  to  that  purpose  will  either  speak 
slightly  of  his  excellencies  ;  or  if  they  be  so  apparent,  that 
he  knows  not  how  to  cloud  them,  he  will  try  if  he  can  by  re- 
porting some  either  real  or  feigned  infirmity  of  his,  take  off 
from  the  value  of  the  other,  and  so  by  casting  in  some  dead 
flies,  as  the  Wise  man  speaks,  Eccles  ;  x.  1  ;  strive  to  cor- 
rupt the  savour  of  the  ointment.  This  is  a  great  injustice, 
and  directly  contrary  to  that  duty  we  owe,  of  acknowledging 
and  reverencing  the  gifts  of  God  in  our  brethren. 

27.  And  both  those  sins  of  envy  and  detraction  do  iisually 
prove  as  gfreat  follies,  as  wickedness  ;  the 

°      ^1      ,     .  .  ,  ^  '       ,  THE  FOLLY  OF 

envy  constantly  brmffs  pain  and  torment  to 

•>         ^c      X,  -r  u  1 J  u    *    1  BOTH  THOSE 

a  man  s  self,  whereas  if  he  could  but  cheer- 
fully and  gladly  look  on  those  good  things 
of  another's,  he  could  never  fail  to  be  the  better  for  them 
himself ;  the  very  pleasure  of  seeing  them  would  be  some 
advantage  to  him  :  but  besides  that,  those  gifts  of  his  brother 
may  be  many  ways  helpful  to  him  ;  his  wisdom  and  learn- 
ing may  give  him  instruction  ;  his  piety  and  virtue,  example, 
&c.  But  all  this  the  envious  man  loseth,  and  hath  nothing 
in  exchange  for  it,  but  a  continual  fretting,  and  gnawing  of 
heart. 

28.  And  then  for  detraction,  that  can  hardly  be  so  managed, 
but  it  will  be  found  out ;  he  that  is  still  putting  in  caveats  against 
men's  good  thoughts  of  others,  will  quickly  discover  him 


202  DUES  TO  THOSE  IN  WAXT.        [sUNDAY  XIII. 

self  lo  do  it  out  of  envy,  and  then  that  will  be  sure  to  lesspn 
their  esteem  of  himself,  but  not  of  those  he  envies,  it  bein^ 
a  sort  of  bearing  testimony  to  those  excellencies,  that  he 
thinks  them  worth  the  envying. 

29.  What  hath  been  said  of  the  value  and  respect  due  to 

those  excellencies  of  the  mind,  may,  in  a 
EC      UE  YoxvQY  degree  be  applied  to  the  outward  ad- 
vantages of  honour,  greatness,  and  the  like. 
These  though  they  are  not  of  equal  value 

THEIR  RANKS  •  ,     ^u       f  /A  U         1,\ 

with  the  tormer  (and  such,  which  no  man 
■  is  to  prize  himself,)  yet  in  regard  that  these 
degrees  and  distinctions  of  men  are  by  God's  wise  provi- 
dence disposed  for  the  better  ordering  of  the  world,  there  is 
such  a  civil  respect  due  to  those,  to  whom  God  hath  dis- 
pensed them,  as  may  best  preserve  that  order,  for  which  they 
were  intended.  Therefore  all  inferiors  are  to  behave  them- 
selves to  their  superiors  with  modesty  and  respect,  and  not 
by  a  rude  boldness  confound  that  order  which  it  hath  pleased 
God  to  set  in  the  world,  but  according  as  our  Church  Cate- 
chism teaches.  Order  themselves  loivly  and  reverently  to  all 
their  betters.  And  here  the  former  caution  against  envy 
comes  in  most  seasonably ;  these  outward  advantages  being 
things  of  which  generally  men  have  more  taste  than  of  the 
other ;  and,  therefore,  will  be  more  apt  to  envy  and  repine 
to  see  others  exceed  them  therein ;  to  this,  therefore,  all  the 
former  considerations  against  envy  will  be  very  proper,  and 
the  more  necessary  to  be  made  use  of,  by  how  much  the 
temptation  is  in  this  case  to  most  minds  the  greater. 

30.  The  second  qualification  is  that  of  want ;  whoever  is 

in  distress  for  any  thins:  wherewith  I  can 

DUES  TO  THOSE  i      i-         .i,    *  j-    x  r  i,  •  ^ 

supply  him,  that  distress  oi  his  makes  it  a 

THAT  ARE  IN       a\      •  x  ^      X,-  j  ^u-      • 

duty  in  me  so  to  supply  him,  and  this  m 

ANY  SORT  OF         u     i  •    j        c  ^  tvt  ^i,  j     r 

all  kinds  oi  wants.  JNow  the  ground  oi 
its  being  a  duty  is,  that  God  hath  given 
men  abilities  not  only  for  their  own  use,  but  for  their  advan- 
tage and  benefit  of  others ;  and,  therefore,  what  is  thus  given 
for  their  use,  becomes  a  debt  to  them,  whenever  their  need 
requires  it.  Thus  he  that  is  ignorant  and  wants  knowledge, 
is  to  be  instructed  by  him  that  hath  it,  and  this  is  one  special 
end,  why  that  knowledge  is  given  him ;  The  tongue  of  the 
learned  is  given  to  speak  a  word  in  season,  Isaiah  1.  4. 
He  that  is  in  sadness  and  affliction,  is  to  be  comforted  by  hhn 


SUNDAY  XIII.]  DUES  TO  THE  POOR.  203 

that  is  himself  in  cheerfulness.  This  we  see  St  Panl  makes 
the  end  of  God's  comforting  him,  that  he  might  be  able  to 
comfort  them  that  are  in  any  trouble,  2  Cor.  i.  4.  He  that 
is  in  any  course  of  sin,  and  wants  reprehension  and  counsel, 
must  have  that  want  supplied  to  him  by  those  who  have  such 
abilities  and  opportunities,  as  may  make  it  likely  to  do  good. 
That  this  is  a  justice  we  owe  to  our  neighbour,  appears 
plainly  by  that  Text,  Lev.  xix.  17,  Thou  shall  not  hate  thy 
brother  in  thy  heart  ^  thou  shall  in  any  wise  reprove  him, 
and  not  suffer  sin  upon  him  ;  where  we  are  under  the  same 
obligation  to  reprove  him,  that  we  are  not  to  hate  him.  He 
that  lies  under  any  slander,  or  unjust  defamation,  is  to  bo 
defended  and  cleared  by  him  that  knows  his  innocence,  or 
else  he  makes  himself  guilty  of  the  slander,  because  he  ne- 
glects to  do  that  which  may  remove  it ;  and  how  great  an 
injustice  that  of  slandering  our  neighbour  is,  I  have  already 
showed. 

31.  Lastly,  he  that  is  in  poverty  and  need,  must  be  re- 
lieved by  him  that  is  in  plenty  :  and  he  is 

V  1   ^        •.  A  1       •  u      -^        u    ^  TO  THE  POOR. 

bound  to  It,  not  only  in  charity,  but  even 
in  justice.  Solomon  calls  it  a  due,  Prov.  iii.  27,  Withhold 
not  good  from  him  to  whom  it  is  due,  when  it  is  in  the 
poiver  of  thine  hand  to  do  it :  and  what  that  good  is  he 
explains  in  the  very  next  verse :  Say  not  to  thy  neighbour, 
Go  and  come  again,  and  to-morrow  I  ivill  give,  when  thou 
hast  it  by  thee.  It  seems  it  is  the  withholding  a  due,  so 
much  as  to  defer  giving  to  our  poor  neighbour.  And  we  find 
God  did  among  the  Jews  separate  a  certain  portion  of  every 
man's  increase  to  the  use  of  the  poor,  a  tenth  every  third 
year  (which  is  all  one  with  a  thirtieth  part  every  year,) 
Deut.  xiv.  28,  29.  And  this  was  to  be  paid,  not  as  a  charity, 
or  liberality,  but  as  a  debt,  they  were  unjust  if  they  withheld 
it.  And  surely  we  have  no  reason  to  think,  that  Christian 
justice  is  sunk  so  much  below  the  Jewish,  that  either  no- 
thing at  all,  or  a  less  proportion  is  now  required  of  us.  I 
wish  our  practice  were  but  at  all  answerable  to  our  obliga- 
tion in  this  point,  and  then  surely  we  should  not  see  so  many 
Lazaruses  lie  unrelieved  at  our  doors,  they  having  a  better 
right  to  our  superfluities,  than  we  ourselves  have  ;  and  then 
what  is  it  but  errant  robbery  to  bestow  that  upon  our  vanities, 
nay,  our  sins,  which  should  be  their  portion  ? 

32.  In  all  the  foregoing  cases  he  that  hath  ability  is  to  look 


204  DUTIES  OF  RELATION.  [sUNDAY  XIII. 

upon  himself  as  God's  steward,  who  hath 

GOD  WITH-      p^^  .^  .^^^  j^.g  j^^j^(jg  ^Q  distribute  to  them 

DRAWS  THOSE    ^j^^^  ^^^^^ ,  ^^^^  therefore,  not  to  do  it,  is 

■^^    ^  the  same  injustice  and  fraud,  that  it  would 

AVTTTPH   ARE  i 

be  in  any  steward  to  purse  up  that  money 
for  his  private  benefit  which  was  entrusted 
^  *      to  him  for  the  maintenance  of  the  family  ; 

and  he  that  shall  do  thus  hath  just  reason  to  expect  the  doom 
of  the  unjust  steward,  Luke  xvi,  to  be  put  out  of  his  stew- 
ardship, to  have  those  abilities  taken  from  him,  which  he 
hath  so  unfaithfully  employed.  And  as  for  all  the  rest,  so 
particularly  for  that  wealth,  it  is  very  commonly  to  be  ob- 
served, that  it  is  withdrawn  from  those  that  thus  defraud  the 
poor  of  their  parts,  the  griping  miser  coming  often  by  strange 
undiscernible  ways  to  poverty ;  and  no  wonder,  he  having 
no  title  to  God's  blessing  on  his  heap  who  does  not  conse- 
crate a  part  to  him  in  his  poor  members.  And,  therefore,  we 
see  the  Israelites  before  they  could  make  that  challenge  of 
God's  promise  to  bless  them,  Deut.  xxvi.  15,  Look  down 
from  thy  holy  habitation  and  bless  thy  people  Israel,  <fec. ; 
they  were  first  to  pay  poor  man  tithes,  verse  13,  without 
which  they  could  lay  no  claim  to  it.  This  withholding 
more  than  is  m,eet,  as  Solomon  says,  Prov.  xi.  24,  tends  to 
poverty^  and,  therefore,  as  thou  wouldst  play  the  good 
husband  for  thyself,  be  careful  to  perform  this  justice  accord- 
ing to  thy  ability  to  all  that  are  in  want. 

33.  The  third  qualification  is  that  of  Relation,  and  of  that 

there  may  be  divers    sorts,    arising  from 

divers   grounds,  and  duties  answerable  to 

respect  of  re-  ^^^^  ^^  ^^^^^     rpj^^j.^  -g  ^^g^  ^  relation  of 

a  Debtor  to  a  Creditor ;  and  he  that  stands 
in  that  relation  to  any,  whether  by  virtue  of  bargain,  loan, 
or  promise,  it  is  his  duty  to  pay  justly  what  he  owes,  if  he 
be  able  (as  on  the  other  side,  if  he  be  not,  it  is  the  Creditor's, 
to  deal  charitably  and  Christianly  with  him,  and  not  to  exact 
of  him  beyond  his  ability).  But  I  need  not  insist  on  this, 
having  already,  by  showing  you  the  sin  of  withholding  debts, 
informed  you  of  this  duty. 

34.  There  is  also  a  relation  of  an  obliged  person  to  his 

Benefactor,  that  is,  one  that  hath  done  him 
gratitude  to    gQQ(j^  Qf  \vh2ii  kind  soever,  whether  spirit- 
benefactors.    ^.^j  ^^  corporal ;  and  the  duty  of  that  per- 
son is,  first  thankfulness,  that  is,  a  ready  and  hearty  acknow- 


SUNDAY  XIII.]       GRATITUDE  TO  BENEFACTORS.  205 

ledgment  of  the  courtesy  received :  secondly,  prayer  for 
God's  blessings,  and  rewards  upon  him  ;  and  thirdly,  an  en- 
deavour, as  opportunity  and  ability  serves,  to  make  returns 
of  kindness,  by  doing  good  turns  back  again.  This  duty 
of  gratitude  to  Benefactors  is  so  generally  acknowledged  by 
all,  even  the  most  barbarous  and  savagest  of  men,  that  he 
must  have  put  off  much  of  his  human  nature  that  refuses  to 
perform  it.  The  very  Publicans  and  Sinners,  as  our  Saviour 
says.  Do  good  to  those  that  do  good  to  them. 

35.  Yet  how  many  of  us  fail  even  in  this  !  how  frequent 
is  it  to  see  men  not  only  neglect  to  repay 

.      .  ,      .  ,  ■      ^        •      ,      A       c    THE  CONTRARY 

courtesies,  but  return  inmries   mstead  ol 

.V  ,       tI  •      ^  I  ui       •  TOO  COMMON. 

them  f  It  IS  too  observable  m  many  par- 
ticulars, but  in  none  more  than  in  the  case  of  advice  and  ad- 
monition, which  is  of  all  others  the  most  precious  part  of 
kindness,  the  reallest  good  turn  that  can  be  done  from  one 
man  to  another.  And,  therefore,  those  that  do  this  to  us, 
should  be  looked  on  as  our  prime  and  greatest  benefac- 
tors. But  alas  !  how  few  are  there  that  can  find  gratitude, 
shall  I  say  ?  nay,  patience  for  such  a  courtesy  ?  Go  about  to 
admonish  a  man  of  a  fault,  or  tell  him  of  an  error,  he  pre- 
sently looks  on  you  as  his  enemy :  you  are  as  St.  Paul  tells 
the  Galatians  chap.  iv.  16,  Become  his  enemy  because  you 
tell  him,  the  truth;  such  a  pride  there  is  in  men's  hearts, 
that  they  must  not  be  told  of  any  thing  amiss,  though  it  be 
with  no  other  intent  but  that  they  may  amend  it.  A  strange 
madness  this  is,  the  same  that  it  would  be  in  a  sick  man  to 
fly  in  the  face  of  him  that  comes  to  cure  him,  on  a  fancy 
that  he  disparaged  him  in  supposing  him  sick ;  so  that  we 
may  well  say  with  the  wise  man,  Prov.  xii.  1,  He  that 
hateth  reproof  is  brutish.  There  cannot  be  in  the  world  a 
more  unhappy  temper,  for  it  fortifies  a  man  in  his  sins ; 
raises  such  mounts  and  bulwarks  about  them,  that  no  man 
can  come  to  assault  them ;  and  if  we  may  believe  Solomon, 
destruction  will  not  fail  to  attend  it,  Prov.  xxix.  1,  He  that, 
being  often  reproved,  hardeneth  his  neck,  shall  suddenly  be 
destroyed,  and  that  without  remedy.  But  then  again  in 
respect  of  the  admonisher,  it  is  the  greatest  injustice,  I  may 
say,  cruelty  that  can  be ;  he  comes  in  tenderness  and  com- 
passion to  rescue  thee  from  danger;  and  to  that  purpose  puts 
himself  upon  a  very  uneasy  task ;  for  such  the  general  im- 
patience men  have  to  admonition,  hath  now  made  it,  and 

18 


206  DUTY  TO  PARENTS.  [sUNDAY  XIV. 

what  a  defeat,  what  a  grief  is  it  to  him  to  find,  that  instead 
of  reforming  the  first  fault,  thou  art  run  into  a  second,  to 
wit,  that  of  causeless  displeasure  against  him  ?  This  is  one 
of  the  worst,  and  yet  I  doubt,  the  commonest  sort  of  unthank- 
fulness  to  Benefactors,  and  so  a  great  failing  in  that  duty  we 
owe  to  that  sort  of  relation.  But,  perhaps,  these  will  be 
looked  on  as  remote  relations  (yet  it  is  sure  they  are  such  as 
challenge  all  that  duty  I  have  assigned  to  them,)  I  shall  in 
the  next  place  proceed  to  those  relations  which  are  by  all 
acknowledged  to  be  of  the  greatest  nearness. 


SUNDAY  XIV. 

Of  Duty  to  Magistrates,  Pastors.  Of  the  Duty  of  Parents  to  Children,  &c. 
Of  Children's  Duty  unto  Parents,  &c. 

The  first  of  those  nearer  sorts  of  relations  is  that  of  a 
Parent ;   and  here  it  will  be  necessary  to 

DUTY  TO  PA"  •  1 

consider  the  several  sorts  of  Parents,  accord- 
RENTS.  .^^  ^^  which  the  duty  of   them  is  to  be 

measured.  Those  are  these  three,  the  Civil,  the  Spiritual, 
the  Natural. 

2.  The  Civil  Parent  is  he  whom  God  hath  established 

the    Supreme   Magistrate,  who   by  a  iust 

DUTIES  TO  THE         •    i  ^  ii,        rrii  •  *• 

riffht  possesses   the    1  hrone    m  a  nation. 

SUPREME  3IA-         m*?-      •      ,i  r  .^  c     n    .u  xi,    a 

1  his  IS  the  common  lather  of  all  those  that 
are  under  his  authority.    The  duty  we  owe 

to  this  Parent  is  first.  Honour  and  Reverence,  looking  on 
him  as  upon  one  whom  God  hath  stamped 
much  of  his  own  power  and  authority,  and 

therefore  paying  him  all  honour  and  esteem,  never  daring, 

upon  any  pretence  whatsoever,  to  speak  evil  of  the  ruler  of 

our  people,  Acts  xxiii.  5. 

3.  Secondly,  paying  Tribute :  this  is  expressly  commanded 

by  the  Apostle,  Rom.  xiii.  6,  Fay  ye    Tri- 
TRiBUTE.         ^^^g  ^j^^^  y.^^,  ^j^^^  ^^^  God\s  ministers, 

attending  continually  upon  this  very  thing.  God  has  set 
them  apart  as  ministers  for  the  common  good  of  the  people, 
and  therefore  it  is  all  justice  they  should  be  maintained  and 
supported  by  them.  And,  indeed,  when  it  is  considered 
what  are  the  cares  and  troubles  of  that  high  calling,  how 


SUNDAY  XIV.]  DUTY  TO  PARENTS.  207 

many  thorns  are  platted  in  every  crown,  we  have  very  little 
reason  to  envy  them  these  dues  ;  and  it  may  truly  be  said, 
there  is  none  of  their  poor  labouring  subjects  that  earns  their 
living  so  hardly. 

4.  Thirdly,  we  are  to  pray  for  them  ;  this  is  also  expressly 
commanded  by  the  Apostle,  1  Tim.  ii.  2,     pj^^yers  for 
to  be  done  for  kings,  and  all  that  are  in  them 
authority.     The  businesses  of  that  calling 

are  so  weighty,  the  dangers  and  hazards  of  it  so  great,  that 
they  of  all  others  need  prayers  for  God's  direction,  assist- 
ance, and  blessing ;  and  the  prayers  that  are  thus  poured  out 
for  them  will  return  into  our  own  bosoms  ;  for  the  blessings 
they  receive  from  God  tend  to  the  good  of  the  people,  to 
their  living  a  quiet  and  peaceable  life,  as  it  is  in  the  close 
of  the  verse  forementioned. 

5.  Fourthly,  we  are  to  pay  them  Obedience.      This  is 
likewise  strictly  charged  by  the  Apostle,       obedience. 

1  Pet.  ii.  13,  Submit  yourselves  to  every 
ordinatice  of  man  for  the  Lord's  sake,  whether  it  he  the 
King,  as  Supreme,  or  unto  Governors,  as  those  that  are 
sent  by  him.  We  owe  such  an  obedience  to  the  supreme 
power,  that  whoever  is  authorized  by  him,  we  are  to  submit 
to  ;  and  St.  Paul  likewise  is  most  full  to  this  purpose,  Rom. 
xiii.  1,  Let  every  soul  be  subject  to  the  higher  powers. 
And  again,  verse  2,  Whosoever  resisteth  the  powers,  resist- 
efh  the  ordinance  of  God.  And  it  is  observable,  that  these 
precepts  were  given  at  a  time  when  those  powers  were 
heathens,  and  cruel  persecutors  of  Christianity  ;  to  show  us, 
that  no  pretence  of  the  wickedness  of  our  rulers  can  free  us 
of  this  duty.  An  obedience  we  must  pay  either  active  or 
passive  ;  the  active  in  the  case  of  all  lawful  commands  ;  that 
is,  whenever  the  magistrate  commands  something,  which  is 
not  contrary  to  some  command  of  God,  we  are  then  bound 
to  act  according  to  that  command  of  the  magistrate,  to  do  the 
things  he  requires.  But  when  he  enjoins  any  thing  contrary 
to  what  God  hath  commanded,  we  are  not  then  to  pay  him 
this  active  obedience  :  we  may,  nay,  we  must,  refuse  thus  to 
act,  (yet  here  we  must  be  very  well  assured  that  the  thing 
is  so  contrary,  and  not  pretend  conscience  for  a  cloak  of 
stubbornness,)  we  are  in  that  case  to  obey  God  rather  than 
man.  But  even  this  is  a  season  for  the  passive  obedience, 
we  must  patiently  suffer  what  he  inflicts  on  us  for  such  re- 
fusal, and  not  to  secure  ourselves,  rise  up  against  him.     For 


208  DUTY  TO  PARENTS.  [sUNDAY  XIV. 

wlio  can  stretch  his  hand  against  the  Lord's  anointed,  and 
he  guiltless?  says  David  to  Abishai,  1  Sam.  xxvi.  9,  and  that 
at  a  time  when  David  was  under  a  great  persecution  from 
Saul,  nay,  had  also  the  assurance  of  the  kingdom  after  him ; 
and  St.  Paul's  sentence  in  this  case  is  most  heavy,  Rom.  xiii. 
2,  They  that  resist  shall  receive  to  themselves  damnation. 
Here  is  very  small  encouragement  to  any  to  rise  up  against 
the  lawful  magistrate,  for  though  they  should  so  far  prosper 
here,  as  to  secure  themselves  from  him  by  this  means,  yet 
there  is  a  King  of  kings  from  whom  no  power  can  shelter 
them,  and  this  damnation  in  the  close  will  prove  a  sad  prize 
of  their  victories.  What  is  on  the  other  side,  the  duty  of 
the  magistrate  to  the  people,  will  be  vain  to  mention  here, 
none  of  that  rank  being  like  to  read  this  Treatise,  and  it  being 
very  useless  for  the  people  to  inquire  what  is  the  duty  of 
their  Supreme,  wherein  the  most  are  already  much  better 
read,  than  in  their  own :  it  may  suffice  them  to  know,  that 
whatsoever  his  duty  is,  or  however  performed,  he  is  account- 
able to  none  but  God,  and  no  failing  of  his  part  can  warrant 
them  to  fail  of  theirs. 

6.  The  second  sort  of  Parents  are  the  Spiritual ;   that  is, 
the  ministers  of  the  word,  whether  such  as  be  governors  in 

the  church  or  others  under  them,  who  are 

DUTIES  TO  OUR       ^  r  ^u  ra  ^  i 

to  perform  the  same  othces  to  our  souls 
that  our  natural  parents  do  to  our  bodies. 
Thus  St.  Paul  tells  the  Corinthians,  that  in  Christ  Jesus  he 
had  begotten  them  through  the  Gospel,  1  Cor.  iv.  15 ;  and 
the  Galatians,  chap.  iv.  19,  that  he  travails  in  birth  of  them, 
till  Christ  be  formed  in  them:  and  again,  1  Cor.  iii.  2,  He 
had  fed  them  with  milk,  that  is,  such  doctrines  as  were  agree- 
able to  that  infant  state  of  Christianity  they  were  then  in ; 
but  he  had  stronger  meat  for  them  of  full  age,  Heb.  v.  14. 
All  these  are  the  offices  of  a  parent,  and  therefore  they  that 
perform  them  to  us  may  well  be  accounted  as  such. 

7.  Our  duty  to  these  is,  first,  to  love  them,  to  bear  them 

that  kindness  which  belongs  to  those  who 
do  us  the  greatest  benefits.  This  is  required 
by  St.  Paul,  1  Thess.  v.  12  :  I  beseech  you,  brethren,  mark 
them  which  labour  among  you,  and  are  over  you  in  the 
Lord,  and  admonish  you,  and  esteem  them  very  highly  in 
love  for  their  work^s  sake.  The  work  is  such  as  ought  in 
all  reason  to  procure  them  love,  it  being  of  the  highest  ad- 
vantage to  us. 


SUNDAY  XIV.]  DUTY  TO  PARENTS.  209 

8.  Secondly,  it  is  our  duty  to  value  and  esteem  them,  as 
we   see  in  the  text  now  mentioned ;  and 
surely  this  is  most  reasonable,  if  we   con-  ^' 

sider  either  the  nature  of  their  work  or  who  it  is  that  em- 
ploys them.  The  nature  of  their  work  is  of  all  others  the  most 
excellent.  We  use  to  value  other  professions  proportionably 
to  the  dignity  and  worth  of  the  things  they  deal  in.  Now 
surely  there  is  no  merchandize  of  equal  worth  with  a  soul ; 
and  this  is  their  traffic,  rescuing  precious  souls  from  perdition. 
And  if  we  consider  further,  who  it  is  that  employs  them,  it 
yet  adds  to  the  reverence  due  to  them.  They  are  ^Embas- 
sadors for  Christ,  2  Cor.  v.  20  ;  and  ambassadors  are  by  the 
laws  of  all  nations  to  be  used  with  a  respect  answerable  to  the 
quality  of  those  that  send  them.  Therefore  Christ  tells  his 
disciples,  when  he  sends  them  out  to  preach,  He  that  de- 
spiseth  you  despiseth  me,  and  he  that  despiseth  me  despiseth 
him  that  sent  me,  Luke  x.  16.  It  seems  there  is  more  de- 
pends on  the  despising  of  ministers  than  men  ordinarily  con- 
sider, it  is  the  despising  of  God  and  Christ  both.  Let  those 
think  of  this,  who  make  it  their  pastime  and  sport  to  affront 
and  deride  this  calling.  And  let  those  also,  who  dare  pre- 
sume to  exercise  the  office  of  it,  without  being  lawfully  called 
to  it ,  which  is  a  most  high  presumption  ;  it  is  as  if  a  man  of 
his  own  head  should  go  as  an  ambassador  from  his  prince. 
The  apostle  says  of  the  priests  of  the  law,  which  yet  are  in- 
ferior to  those  of  the  Gospel,  That  no  man  taketh  this  ho- 
nour to  himself,  hut  he  which  was  called  of  God,  Heb.  v.  4. 
How  shall  then  any  man  dare  to  assume  this  greater  honour 
to  himself  that  is  not  called  to  it  ?  Neither  will  it  suffice  to 
say,  they  have  the  inward  call  of  the  spirit;  for  since  God 
hath  established  an  order  in  the  Church,  for  the  admitting 
men  to  this  office,  they  that  shall  take  it  upon  them  without 
that  authority,  resist  that  ordinance,  and  are  but  of  the  num- 
ber of  those  thieves  and  robbers,  as  our  Saviour  speaks, 
John  x.,  which  come  not  in  by  the  door.  Beside,  the  sad 
experience  of  these  times  shows,  that  many  who  pretend 
most  to  this  inward  call  of  the  spirit,  are  called  by  some 
other  spirit  than  that  of  God,  the  doctrines  they  vent,  being 
usually  directly  contrary  to  that  word  of  his,  on  which  all 
true  doctrines  must  be  founded.  Such  are  to  be  looked  on 
as  those  seducers,  those  false  prophets,  whereof  we  are  so 
often  warned  in  the  Epistles  of  the  Apostles.  And  who- 
soever countenances   them,  or  follows  them,  partakes    with 

18* 


210  DUTY  TO  PARENTS.       [sUNDAY  XIV, 

them  in  their  guilt.  It  is  recorded  of  Jeroboam,  as  a  crying 
sin,  that  he  made  of  the  meanest  of  the  people  priests  ;  that 
is,  such  as  had  by  God's  institution  no  right  to  it :  and  who- 
ever hearkens  to  these  uncalled  preachers,  runs  into  that 
very  sin  :  for  without  the  encouragement  of  being  followed, 
they  would  not  long  continue  in  the  course,  and  therefore 
they  that  give  them  that  encouragement,  have  much  to  an- 
swer for,  and  are  certainly  guilty  of  the  sin  of  despising  their 
true  pastors,  when  they  shall  thus  set  up  these  false  apostles 
against  them.  This  is  a  guilt  this  age  is  too  much  concerned 
in,  God  in  his  mercy  so  timely  convince  us  of  it,  as  may  put 
a  stop  to  that  confusion  and  impiety,  which  breaks  in  so 
fast  upon  us  by  it. 

9.  Thirdly,  We  owe  to  them  Maintenance :   but  of  this  I 
have  spoken  already  in  the  first  part  of 

MAINTENANCE.       ^j^.^      ^^^^^     ^^^     ^^^^^    ^^^^     ^^^^      ^^^^^^^ 

Fourthly,  We  owe  them  Obedience.     Obey  them,  saith  the 
Apostle,  that  have  the  rule  over  you,  and 

OBEDIENCE.  l       -^  7  x-      xi  ^    7    /• 

submit  yourselves,  jor  they  watch  jor  your 
souls,  Heb.  xiii.  17.  This  obedience  is  to  be  paid  them  in 
spiritual  things  ;  that  is,  whatsoever  they  out  of  God's  word 
shall  declare  to  us  to  be  God's  commands,  these  we  are 
diligently  to  obey,  remembering  that  it  is  not  they  but  God 
requires  it,  according  to  that  of  Christ,  He  that  heareth  you 
heareth  me,  Luke  x.  16.  And  this,  whether  it  be  delivered 
by  the  way  of  public  preaching,  or  private  exhortation,  for 
in  both,  so  long  as  they  keep  them  to  the  rule,  which  is  God's 
word,  they  are  the  Messengers  of  the  Lord  of  Hosts,  Mal. 
ii.  7.  This  obedience  the  apostle  enforceth  from  a  double 
motive,  one  taken  from  their  ministry,  another  from  them- 
selves. TTiey  ivatch,  says  he,  for  your  souls,  as  they  that 
must  give  an  account,  that  they  m^ay  do  it  with  joy,  and 
not  with  grief.  The  people  are  by  their  obedience  to  enable 
their  pastors  to  give  a  comfortable  account  of  their  souls ; 
and  it  is  a  most  unkind  return  of  all  their  care  and  labours, 
to  be  put  to  grieve  for  the  ill  success  of  them.  But  then  in 
the  second  place,  it  is  their  own  concernment  also  ;  they  may 
put  their  ministers  to  the  discomfort  of  seeing  all  their  pains 
cast  away,  but  themselves  are  like  to  get  little  by  it,  that, 
says  the  Apostle,  Heb.  xiii.  17,  will  be  unprofitable  for 
you  ;  it  is  yourselves  that  will  finally  prove  the  losers  by  it, 
you  lose  all  those  glorious  rewards,  which  are  offered  as  the 
crown  of  this  obedience  ;  you  get  nothing  but  an  addition  to 


SUNDAY  XIV.]        DUTY  TO  PARENTS.  211 

your  sin  and  punishment;  for  as  our  Saviour  tells  the 
Pharisees,  if  he  had  not  come  and  spoken  to  them,  they  had 
not  had  sin,  John  xv.  24,  that  is,  in  comparison  with  what 
they  then  had ;  so  certainly  they  that  never  had  the  Gospel 
preached  to  them,  are  much  more  innocent  than  they  that 
have  heard  and  resisted  it.  And  for  the  punishment,  what 
Christ  told  those  to  whom  he  had  preached,  that  it  should 
be  more  tolerable  for  Tyre  and  Sidon,  which  were  heathen 
cities,  than  for  them,  the  same  undoubtedly  we  may  conclude 
for  ourselves. 

10.  Lastly,  we    are  to  pray  for  them.     This    St.  Paul 
every  where  requires  of  his  spiritual  chil- 
dren ;  thus  Eph.  vi.  19,  having  commanded     ^^^^^^^  ^^^ 
prayer  for  all  saints,  he  adds,  And  for  me, 

that  utterance  may  be  given  unto  me,  that  I  may  open  my 
mouth  boldly,  to  make  known  the  mystery  of  the  Gospel ; 
and  so  again.  Col.  iv.  3.  And  this  remains  still  a  duty  to 
these  spiritual  fathers,  to  pray  for  such  assistances  of  God's 
spirit  to  them,  as  may  enable  them  rightly  to  discharge  that 
holy  calling.  I  shall  omit  to  set  down  here,  what  is  the 
duty  of  ministers  to  the  people,  upon  the  same  considera- 
tion, on  which  I  forbear  to  mention  the  duty  of  magistrates. 

11.  The  third  sort  of  Parent  is  the  Natural,  the  fathers 
of  our  flesh,  as  the  Apostle   calls    them, 

tj  ••     n         A      1  *     .1  1    DUTIES  TO  OUR 

Heb.  xn.  9.     And  to  these  we  owe  several 

duties  ;  as  first,  we  owe  them  reverence  ^  ^ 

and  respect;    we   must   behave   ourselves 

towards  them  with   all  humility  and  observance,  and  must 

not  upon  any  pretence  of  infirmity  in  them 

A         •  f  ^1,  -^u        •  ^  A        REVERENCE. 

despise  or  contemn  them,  either  in  outward 
behaviour,  or  so  much  as  inwardly  in  our  hearts.  If,  in- 
deed, they  have  infirmities,  it  must  be  our  business  to  cover 
and  conceal  them ;  like  Shem  and  Japheth,  who,  while 
cursed  Ham  published  and  disclosed  the  nakediiess  of  their 
father,  covered  it,  Gen.  ix.  23  ;  and  that  in  such  a  manner 
too,  as  even  themselves  might  not  behold  it.  We  are  as 
much  as  may  be  to  keep  ourselves  from  looking  on  those 
nakednesses  of  our  parents,  which  may  tempt  us  to  think 
irreverently  of  them.  This  is  very  contrary  to  the  prac- 
tice of  too  many  children,  who  do  not  only  publish  and  de- 
ride the  infirmities  of  their  parents,  but  pretend  they  have 
those  infirmities  they  have  not ;  there  is  ordinarily  such  a 
pride  and  headiness  in  youth,  that  they  cannot  abide  to  sub- 


212  DUTY  TO  FAREMS.        [sUNDAY  XIV. 

mit  to  the  counsels  and  directions  of  tlieir  elders,  and  there- 
fore to  shake  them  off,  are  willing  to  have  them  pass  for  the 
effects  of  dotage,  when  they  are  indeed  the  fruits  of  sobriety 
and  experience.  To  such  the  exhortation  of  Solomon  is  very 
necessary,  Prov.  xxiii.  22  :  Hearken  to  thy  father  that  begat 
thee,  and  despise  not  thy  mother  when  she  is  old.  A  mul- 
titude of  texts  more  there  are  in  that  book  to  this  purpose, 
which  shows  that  the  wisest  of  men  thought  it  necessary  for 
children  to  attend  to  the  counsel  of  their  parents.  But  the 
youth  of  our  age  set  up  for  wisdom  the  quite  contrary  way, 
and  think  they  then  become  wits,  when  they  are  advanced 
to  the  despising  the  counsel,  yea,  mocking  the  persons  of 
their  parents.  Let  such,  if  they  will  not  practise  the  exhor- 
tations, yet  remember  the  threatening  of  the  wise  man,  Prov. 
XXX.  17  :  The  eye  that  mocketh  at  his  father  and  despiseth 
to  obey  his  mother,  the  ravens  of  the  valley  shall  pick  it 
out  and  the  young  eagles  shall  eat  it. 

13.  A  second  duty  we  owe  to  them  is  Love ;  we  are  to 
bear  them  a  real  kindness,  such  as  may 
make  us  heartily  desirous  of  all  manner  of 
good  to  them,  and  abhor  to  do  any  thing  that  may  grieve  and 
disquiet  them.  This  will  appear  but  common  gratitude,  when 
it  is  remembered  what  our  parents  have  done  for  us,  how 
they  were  not  only  the  instruments  of  first  bringing  us  into 
the  world,  but  also  of  sustaining  and  supporting  us  after  ;  and 
certainly  they  rightly  weigh  the  cares  and  fears,  that  go  to 
the  bringing  up  of  a  child,  will  judge  the  love  of  that  child 
to  be  but  a  moderate  return  for  them.  This  love  is  to  be 
expressed  several  ways,  first,  in  all  kindness  of  behaviour, 
carrying  ourselves  not  only  with  an  awe  and  respect,  but 
with  kindness  and  affection  ;  and,  therefore,  most  gladly  and 
readily  doing  those  things  which  may  bring  joy  and  comfort 
to  them,  and  carefully  avoiding  whatever  may  grieve  and 
afflict  them.  Secondly,  this  love  is  to  be  expressed  in  pray- 
ing for  them.  The  debt  a  child  owes  to  a  parent  is  so  great, 
that  he  can  never  hope  himself  to  discharge  it ;  he  is,  there- 
fore, to  call  in  God's  aid,  to  beg  of  him,  that  he  will  reward 
all  the  good  his  parents  have  done  for  him,  by  multiplying 
his  blessings  upon  them :  what  shall  we  then  say  to  those 
children  that,  instead  of  calling  to  Heaven  for  blessings  on 
their  parents,  ransack  hell  for  curses  on  them,  and  pour  out 
the  blackest  execrations  against  them  ?  This  is  a  thing  so  hor- 
rid, that  one  would  think  they  needed  no  persuasion  against 


SUNDAY  XIV.]  DUTY  TO  PARENTS.  213 

it;  because  none  could  be  so  vile  as  to  iiill  into  it;  but  we 
see  God  himself,  who  best  knows  men's  hearts,  saw  it  pos- 
sible ;  and,  therefore,  laid  the  heaviest  punishment  upon  it,  He 
that  curseth  father  or  mother,  let  him  die  the  death,  Exod. 
xxi.  17.  And  alas  I  our  daily  experience  tells  us,  it  is  not 
only  possible  but  common,  even  this  of  uttering  curses.  But 
it  is  to  be  feared,  there  is  another  yet  more  common,  that  is, 
the  wishing  curses,  though  fear  or  shame  keep  them  from 
speaking  out.  How  many  children  are  there  that,  either 
through  impatience  of  the  government  or  greediness  of  the 
possessions  of  the  parents,  have  wished  their  deaths  ?  But 
whoever  doth  so,  let  him  remember,  that  how  slily  and  fairly 
soever  he  carry  it  before  men,  there  is  one  that  sees  those 
secretest  wishes  of  his  heart,  and  in  his  sight  he  assuredly 
passes  for  this  heinous  offender,  a  cursor  of  his  parents. 
And  then  let  it  be  considered,  that  God  hath  as  well  the 
power  of  punishing,  as  of  seeing ;  and,  therefore,  since  he 
hath  pronounced  death  to  be  the  reward  of  that  sin,  it  is  not 
unreasonable  to  expect  he  may  himself  inflict  it ;  that  they 
who  watch  for  the  death  of  their  parents,  may  untimely  meet 
with  their  own.  The  fifth  commandment  promiseth  long  life 
as  the  reward  of  honouring  the  parent,  to  which  it  is  very 
agreeable  that  untimely  death  be  the  punishment  of  the  con- 
trary, and  sure  there  is  nothing  more  highly  contrary  to  that 
duty,  than  this  we  are  now  speaking  of,  the  cursing  our  Par 
rents. 

14.  The  third  duty  we  owe  to  them  is  obedience:  this  is 
not  only  contained  in  the  fifth  command- 

X  u    X  1  •    •       J   •        iV  1  OBEDIENCE. 

ment,  but  expressly  enjomed  m  other  places 
of  Scripture,  Ephes.  vi.  1 ,  Children,  obey  your  Parents  in 
the  Lord,  for  this  is  right ;  and  again  Col.  iii.  20,  Chil- 
dren, obey  your  Parents  in  all  things,  for  this  is  well 
pleasing  to  the  Lord.  We  owe  them  an  obedience  in  all 
things,  unless  where  their  commands  are  contrary  to  the 
commands  of  God,  for  in  that  case  our  duty  to  God  must  be 
preferred :  and,  therefore,  if  any  parent  shall  be  so  wicked 
as  to  require  his  child  to  steal,  to  lie,  or  to  do  any  unlawful 
thing,  the  child  then  offends  not  against  his  duty,  though  he 
disobey  that  command ;  nay,  he  must  disobey,  or  else  he 
offends  against  a  higher  duty,  even  that  he  owes  to  God  his 
Heavenly  Father.  Yet  when  it  is  thus  necessary  to  refuse 
obedience,  he  should  take  care  to  do  it  in  such  a  modest  and 
respectful  manner,  that  it  may  appear  it  is  conscience  only, 


214  DUTY  TO  PARENTS.  [sUNDAY  XIV. 

and  not  stubbornness,  moves  him  to  it.  But  in  case  of  all 
lawful  commands,  that  is,  when  the  thing  commanded  is  either 
good,  or  not  evil,  when  it  hath  nothing  in  it  contrary  to  our 
duty  to  God,  there  the  child  is  bound  to  obey,  be  the  com- 
mand in  a  weightier  or  lighter  matter.  How  little  this  duty 
is  regarded  is  too  manifest  every  where  in  the  world,  where 
Parents  generally  have  their  children  no  longer  under  com- 
mand than  they  are  under  the  rod  ;  when  they  are  once 
grown  up,  they  think  themselves  free  from  all  obedience  to 
them  ;  or  if  some  do  continue  to  pay  it,  yet  let  the  motive 
of  it  be  examined,  and  it  will  in  too  many  be  found  only 
worldly  prudence.  They  fear  to  displease  their  Parents,  lest 
they  should  shorten  their  hand  towards  them,  and  so  they 
shall  lose  somewhat  by  it ;  but  how  few  are  there  that  obey 
purely  upon  conscience  of  duty  ?  This  sin  of  disobedience 
to  Parents  was,  by  the  Law  of  Moses,  punishable  with  death, 
as  you  may  read  Deut.  xxi.  18;  but  if  Parents  now-a-days 
should  proceed  so  with  their  children,  many  might  soon  make 
themselves  childless. 

15.  But  of  all  the  acts  of  disobedience,  that  of  marrying 

against  the  consent  of  the  Parent  is  one  of 

ESPECIALLY  IN    ^^^  j^-^j^^^^^      Children  are  so  much  the 

THEIR  goods,  the  possessions  of  their  Parent,  that 

MARRIAGE.      ^^^^  cannot,  without  a  kind  of  theft,  give 

away  themselves  without  the  allowance  of  those  that  have 

the  right  in  them ;  and,  therefore,  we  see  under  the  law,  the 

Maid  that  hath  made  any  vow  was  not  suffered  to  perform 

it,  without  the  consent  of  the  Parent,  Numb.  xxx.  5.     The 

right  of  the   Parent  was  thought  of  force  enough  to  cancel 

and  make  void  the  obhgation,  even  of  a  vow  ;  and,  therefore, 

surely  it  ought  to  be  so  much  considered  by  us  as  to  keep  us 

from  making  any  such,  whereby  that  right  is  infringed. 

16.  A  fourth  duty  to  the  Parent,  is  to  assist  and  minister 

to  them  in  all  their  wants  of  what  kind 
MINISTERING  TO  ^^^^^^^^  whether  weakness  and  sickness  of 
THEIR  WANTS.  ^^^^^  decaycducss  of  understanding,  or 
poverty  and  lowness  in  estate ;  in  all  these  the  child  is  bound, 
according  to  his  ability,  to  relieve  and  assist  them :  for  the 
two  former,  weakness  of  body,  and  infirmity  of  mind,  none 
can  doubt  of  the  duty,  when  they  remember  how  every  child 
did  in  his  infancy  receive  the  very  same  benefit  from  the  Pa- 
rents ;  the  child  had  then  no  strength  to  support,  no  under- 
standing to  guide  itself;  the  care  of  the  Parents  was  fain  to 


SUNDAY  XIV.]  DUTY  TO  PARENTS.  215 

supply  both  these  to  it ;  and,  therefore,  in  common  gratitude, 
whenever  either  of  these  becomes  the  Parent's  case,  as  some- 
times by  great  age,  or  some  accident  both  do,  the  child  is  to 
perform  the  same  offices  back  again  to  them.  As  for  that 
of  relieving  their  poverty,  there  is  the  very  same  obligation 
to  that  with  the  former,  it  being  but  just  to  sustain  thy  Parent 
who  has  formerly  sustained  thee ;  but  besides  this,  Christ 
himself  teaches  us,  that  this  is  contained  within  the  precept 
of  honouring  their  Parents;  for  when,  Mark  vii.  13,  he 
accuses  the  Pharisees  of  rejecting  the  commandment  of 
God,  to  cleave  to  their  own  traditions,  he  instances  in  this 
particular  concerning  the  relieving  of  Parents,  whereby  it  is 
manifest  that  this  is  a  part  of  that  duty  which  is  enjoined  in 
the  fifth  commandment,  as  you  may  see  at  large  in  the  text, 
and  such  a  duty  it  is,  that  no  pretence  can  absolve  or  acquit 
us  of  it.  How  then  shall  those  answer  it  that  deny  relief  to 
their  poor  Parents,  that  cannot  part  with  their  own  excesses 
and  superfluities,  which  are  indeed  their  sins,  to  satisfy  the 
necessities  of  those  to  whom  they  owe  their  being  ?  Nay, 
some  there  are  yet  worse,  who  out  of  pride  scorn  to  own 
their  Parents  in  their  poverty  :  thus  it  often  happens,  when 
the  child  is  advanced  to  dignity  or  wealth,  they  think  it  a 
disparagement  to  them  to  look  on  their  Parents  that  remain 
in  a  low  condition,  it  being  the  betraying,  as  they  think,  to 
the  world  the  meanness  of  their  birth,  and  so  the  poor  Pa- 
rent fares  the  worse  for  the  prosperity  of  his  child.  This 
is  such  a  pride  and  unnaturalness  together,  as  will  surely 
find  a  sharp  vengeance  from  God ;  for  if  Solomon  observes 
of  Pride  alone,  that  it  is  the  forerunner  of  destruction,  Prov. 
xvi.  18,  we  may  much  rather  conclude  so  of  it,  when  it  is 
thus  accompanied. 

17.  To  this  that  hath  been  said  of  the  duty  of  children  to 
their  Parents,  I  shall  add  only  this  ;  that  no  unkindness,  no 
fault  of  the  Parent,  can  acquit  the  child  of  this  duty  ;  but  as 
St.  Peter  tells  servants,  1  Pet.  ii.  18,  that 
they  must  be  subject,  not  only  to  the  good 
and  gentle  masters,  but  also  to  the  fro- 

P  .    •    1       -^    u    1  *         1  -l*^  THE   WORST  OF 

ward ;   so  certamly  it  belongs  to  children 
to  perform  duty,  not  only  to  the  kind  and 
virtuous,  but  even  to  the  harshest,  and  wickedest  Parent. 
For  though  the  gratitude  due  to  a  kind  Parent  be  a  very  forci- 
ble motive  to  make  the  child  pay  his  duty,  yet  that  is  not  the 
only  nor  chiefest  ground  of  it ;   that  is  laid  in  the  command 


216  parents'  duty  to  children.     [SUNDAY  XIV. 

of  God,  who  requires  us  thus  to  honour  our  Parents.  And 
therefore,  though  we  should  suppose  a  Parent  so  unnatural, 
as  never  to  have  done  any  thing  to  oblige  the  child  (which 
can  hardly  be  imagined)  yet  still  the  command  of  God  con- 
tinues in  force,  and  we  are,  in  conscience  of  that,  to  perform 
that  duty  to  our  Parents,  though  none  of  the  other  tie  of 
gratitude  should  lie  on  us. 

But  as  this  is  due  from  the  child  to  the  Parents,  so  on  the 
other  side  there  are  other  things  also  due 
from  the  Parents  to  the  Child,  and  that 
throughout  the  several  states  and  ages 
of  It. 
18.  First,  There  is  the  care  of  nourishing  and  sustaining 
it,  which  begins  from  the  very  birth,  and 

TO  NOURISH  '      .  J    .      r  ^1,       T>  *     A\    ii, 

contmues  a  duty  from  the  Parent,  till  the 

TH'FM' 

child  be  able  to  perform  it  to  himself;  this 
is  a  duty  which  nature  teaches ;  even  the  savage  beasts  have 
a  great  care  and  tenderness  in  nourishing  their  young,  and 
therefore  may  serve  to  reproach  and  condemn  all  Parents 
who  shall  be  so  unnatural  as  to  neglect  this.  I  shall  not 
here  enter  into  the  question,  whether  the  mother  he  obliged 
to  give  the  child  its  first  nourishment,  by  giving  it  suck 
herself,  because  it  will  not  be  possible  to  affirm  universally 
in  the  case,  there  being  many  circumstances  which  may 
alter  it,  and  make  it  not  only  lawful,  but  best  not  to  do  it ; 
all  I  shall  say  is,  that  where  no  impediment  of  sickness, 
weakness,  or  the  like  does  happen,  it  is  surely  best  for  the 
mother  herself  to  perform  this  office,  there  being  many  ad- 
vantages to  the  child  by  it,  which  a  good  mother  ought  so 
far  to  consider,  as  not  to  sell  them  to  her  own  sloth,  or  nice- 
ness,  or  any  such  unworthy  motive ;  for  where  such  only 
are  the  grounds  of  forbearing  it,  they  will  never  be  able  to 
justify  the  omission,  they  being  themselves  unjustifiable. 
But  besides  this  first  care,  which  belongs  to  the  body  of 

the  child,  there  is  another,  which  should 

BRING  THEM  TO      ,        .  ,  ^■^l^  ^      ^u    • 

beffm  near  as  earh'-,  which  belongs  to  their 

BAPTISM  .       . 

souls,  and  that  is  the  bringing  them  to  the 
Sacrament  of  Baptism,  thereby  to  procure  them  an  early  right 
to  all  those  precious  advantages,  which  that  Sacrament  con- 
veys to  them.  This  is  a  duty  the  Parents  ought  not  to  delay, 
it  being  most  reasonable  that  they  who  have  been  instruments 
to  convey  the  stain  and  pollution  of  sin  to  the  poor  infant, 
should  be  very  earnest  and  industrious  to  have  it  washed  oflf 


SUNDAY  XIV.]     parents'  DUTY  TO  CHILDREN.  217 

as  soon  as  may  be :  besides,  the  life  of  so  tender  a  creature 
is  but  a  blast,  and  many  times  gone  in  a  moment;  and  thouo-h 
we  are  not  to  despair  of  God's  mercy  to  those  poor  children, 
who  die  without  baptism,  yet  surely  those  Parents  commit  a 
great  fault  by  whose  neglect  it  is  that  they  want  it. 

19.  Secondly,  the  Parents  must  provide  for  the  education 
of  the  child ;  thev  must,  as  Solomon  speaks, 
Prov.  xxii.  6,  train  up  the  child  in  the  ^^^^^^e  them. 
ivay  he  should  go.  As  soon  therefore  as  children  come  to 
the  use  of  reason,  they  are  to  be  instructed,  and  that  first  in 
those  things  which  concern  their  eternal  well  being ;  they 
are,  by  little  and  little,  to  be  taught  all  those  things  which 
God  hath  commanded  them  as  their  duty  to  perform  ;  as  also 
what  glorious  rewards  he  hath  provided  for  them,  if  they  do 
it,  and  what  grievous  and  eternal  punishment  if  they  do  it 
not.  These  things  ought,  as  early  as  is  possible,  to  be  in- 
stilled into  the  minds  of  children,  which  (like  new  vessels) 
do  usually  keep  the  flavour  of  that  which  is  first  put  into 
them ;  and  therefore  it  nearly  concerns  all  Parents  to  look 
they  be  at  first  thus  seasoned  with  virtue  and  religion.  It 
is  sure  if  this  be  neglected,  there  is  one  ready  at  hand  to  fill 
them  with  the  contrary  :  the  devil  will  be  diligent  enough  to 
instil  into  them  all  wickedness  and  vice,  even  from  their 
cradles  ;  and  there  being  also  in  all  our  natures  so  much  the 
greater  aptness  to  evil  than  to  good,  there  is  need  of  great 
care  and  watchfulness  to  prevent  those  endeavours  of  that 
enemy  of  souls,  which  .can  no  way  be,  but  by  possessing 
them  at  first  with  good  things,  breeding  in  them  a  love  to 
virtue,  and  a  hatred  of  vice ;  that  so  when  the  temptations 
come,  they  may  be  armed  against  them.  This  surely  is 
above  all  things  the  duty  of  Parents  to  look  after,  and  the 
neglect  of  it  is  a  horrible  cruelty ;  we  justly  look  upon  those 
Parents  as  most  unnatural  Avretches,  that  take  away  the  life 
of  their  child  ;  but  alas  !  that  is  mercy  and  tenderness,  com- 
pared to  this  of  neglecting  his  education,  for  by  that  he  ruins 
his  soul,  makes  him  miserable  eternally  ;  and  God  knows 
multitudes  of  such  cruel  Parents  there  are  in  the  world,  that 
thus  give  up  their  children  to  be  possessed  by  the  devil,  for 
want  of  an  early  acquainting  them  with  the  ways  of  God ; 
nay,  indeed,  how  few  there  are  that  do  conscionably  perform 
this  duty,  is  too  apparent  by  the  strange  rudeness  and  igno- 
rance that  is  generally  among  youth.  The  children  of  those 
who  call  themselves  Christians  being  frequently  as  ignorant 

19 


218  parents'  duty  to  children.      [SUNDAY  XIV. 

of  God  and  Christ,  as  the  merest  heathens.  But  whoever 
they  are  that  thus  neglect  this  great  duty,  let  them  know  that, 
it  is  not  only  a  fearful  misery  they  bring  upon  their  poor 
children,  but 'also  a  horrible  guilt  upon  themselves.  For  as 
God  says  to  the  careless  watchman,  Ezek.  iii.  18,  That  if 
any  soul  perish  by  his  negligence,  that  soul  shall  he  required 
at  his  hands  ;  so  surely  will  it  fare  with  all  Parents  who 
have  this  office  of  watchman  intrusted  to  them  by  God  over 
their  own  children.  A  second  part  of  education  is  the  bring- 
ing them  up  to  some  employment,  busying  them  in  some 
honest  exercise,  whereby  they  may  avoid  that  great  snare  of 
the  devil,  idleness  ;  and  also  be  taught  some  useful  art  or 
trade,  whereby  when  they  come  to  age,  they  may  become 
profitable  to  the  commonwealth,  and  able  to  get  an  honest 
living  to  themselves. 

20.  To  this  great  duty  of  educating  of  children  there  is  re- 
quired as  means,  first,  encouragement :  se- 

MEANS  TO-         condly,  correction.     Encouragement  is  first 

WARDS  THE       ^^  ^^  ^^-^j  .  ^^^  should  cndcavour  to  make 
EDUCATION  OF    ^^iMren  in  love  with  duty,  by  offering  them 

CHILDREN.  rewards  and  invitations,  and  whenever  they 
do  well,  take  notice  of  it,  and  encourage  them  to  go  on.  It 
is  an  ill  course  some  Parents  hold,  who  think  they  must 
never  appear  to  their  children  but  with  a  face  of  sourness 
and  austerity ;  this  seems  to  be  that  which  St.  Paul  fore- 
warns Parents  of,  when  he  bids  fathers  not  io  provoke  their 
children  to  wrath.  Col.  iii.  21.  To  be  as  harsh  and  unkind 
to  them  when  they  do  well,  as  if  they  do  ill,  is  the  way  to  pro- 
voke them  ;  and  then  the  Apostle  tells  us  in  the  same  verse 
what  M'ill  be  the  issue  of  it,  they  will  be  discouraged,  they 
will  have  no  heart  to  go  on  in  any  good  course,  when  the 
Parent  affords  them  no  countenance.  The  second  means  is 
correction,  and  this  becomes  seasonable,  when  the  former 
will  do  no  good,  when  all  fair  means,  persuasions,  and  en- 
couragements prevail  not,  then  there  is  a  necessity  of  using 
sharper  ;  and  let  that  be  first  tried  in  words,  I  mean  not  by 
railing  and  foul  language,  but  in  sober,  yet  sharp  reproof; 
but  if  that  fail  too,  then  proceed  to  blows ;  and  in  this  case, 
as  Solomon  says.  He  that  spareth  his  rod,  hateth  his  son, 
Prov.  xiii.  24.  It  is  a  cruel  fondness,  that  to  spare  a  few 
stripes  at  present,  will  adventure  him  to  those  sad  mischiefs, 
which  commonly  befall  the  child  that  is  left  to  himself.  But 
then  this  correction  must  be  given  in  such  a  maimer,  as  may 


SUNDAY  XIV.]      parents'   DUTV  TO  CHILDREN.  219 

be  likely  to  do  good  ;  to  which  purpose  it  must  first  be  given 
timely ;  the  child  must  not  be  suffered  to  run  on  in  any  ill 
till  it  hath  got  a  habit  and  a  stubbornness  too.  This  is  a 
great  eiTor  in  many  Parents,  they  will  let  their  children  alone 
for  divers  years,  to  do  what  they  list,  permit  them  to  lie,  to 
steal,  without  ever  so  much  as  rebuking  them,  nay,  perhaps 
please  themselves  to  see  the  witty  shifts  of  the  child,  and 
think  it  matters  not  what  they  do  while  they  are  little ;  but 
alas  !  all  that  while  the  vice  gets  root,  and  that  many  times 
so  deep  a  one,  that  all  they  can  do  afterwards,  whether  by 
w^ords  or  blows,  can  never  pluck  it  up.  Secondly,  correc- 
tion must  be  moderate,  not  exceeding  the  quality  of  the 
fault,  nor  the  tenderness  of  the  child.  Thirdly,  it  must  not 
be  given  in  rage,  if  it  be,  it  will  not  only  be  in  danger  of 
being  immoderate,  but  it  will  lose  its  effect  upon  the  child, 
who  will  think  he  is  corrected  not  because  he  has  done  a 
fault,  but  because  his  Parent  is  angry,  and  so  will  rather 
blame  the  Parent  than  himself:  whereas,  on  the  contrary, 
care  should  be  taken  to  make  the  child  as  sensible  of  the 
fault  as  of  the  smart,  without  which  he  will  never  be  tho- 
roughly amended. 

21.  Thirdly,  after  children  are  grown  up,  and  are  past  the 
age  of  education,  there  are  yet  other  offices 
for  the  Parent  to  perform  to  them ;  the  Pa- 
rent is  still  to  watch  over  them,  in  respect 
of  their  souls,  to  observe  how  they  prac- 


THE  PARENT  TO 
WATCH  OVER 


THEIR  SOULS 


EVEN    WHEN 
I 

their  education,  and  accordingly  to  exhort, 


tise  those  precepts  which  are  ffiven  them  in 

r  f  &  THEY  ARE 


,  £      J  .  GROWN  UP. 

encourage,  or  reprove,  as  they  tind  occasion. 

22.  So  also  for  their  outward  estate,  they  are  to  put  them 
into  some  course  of  living  in  the  world ; 
if  God  have  blest  the  Parents  with  wealth,  their  sub- 

accordina  to  what  he  hath  he  must  distri-        ^,^^^,,„^, 

.  1  ?       1  •,  1  ,        •         .1     .     •  SISTENCE, 

bute  to  his  children,  remembering  that  since 
he  was  the  instrument  of  bringing  them  into  the  world,  he  is, 
according  to  his  ability,  to  provide  for  their  comfortable 
living  in  it ;  they  are,  therefore,  to  be  looked  on  as  very  un- 
natural Parents  who,  so  they  may  have  enough  to  spend  in 
their  own  riots  and  excess,  care  not  what  becomes  of  their 
children,  never  think  of  providing  for  them.  Another  fault, 
is  usual  among  Parents  in  this  business  ;  they  defer  all  the 
provisions  for  them  till  themselves  be  dead ;  heap  up,  per- 


220  parents'   DLTi.'  TO  CHILDREN.     [sUNDAY  XIV. 

haps,  great  matters  for  them  against  that  time,  but  in  the 
mean  time  afford  them  not  sucli  a  competency,  as  may  en- 
able them  to  live  in  the  world.  There  are  several  mischiefs 
come  from  this  ;  First,  it  lessens  the  child's  affection  to  his 
Parents,  nay,  sometimes  it  proceeds  so  far,  as  to  make  him 
wish  his  death :  which,  though  it  be  such  a  fault  as  no 
temptation  can  excuse  in  a  child,  yet  it  is  also  a  great  fault 
in  a  Parent,  to  give  that  temptation.  Secondly,  it  puts  the 
child  upon  shifts  and  tricks,  many  times  dishonest  ones,  to 
supply  his  necessities ;  this  is,  I  doubt  not,  a  common  effect 
of  it ;  the  hardness  of  Parents  has  often  put  men  upon  very 
unlawful  courses,  which  when  they  are  once  acquainted  with, 
perhaps  they  never  leave,  though  the  first  occasion  cease ; 
and  therefore.  Parents  ought  to  beware  how  they  run  them 
upon  those  hazards.  Besides,  the  Parent  loses  that  contentment 
which  he  might  have  in  seeing  his  children  live  prosperously 
and  comfortably,  which  none  but  an  arrant  earth-worm  would 
exchange  for  the  vain  imaginary  pleasure  of  having  money 
in  his  chest.  But  in  his  business  of  providing  for  children, 
there  is  yet  another  thing  to  be  heeded,  and  that  is,  that  the 
Parent  get  that  wealth  honestly  which  he  makes  their  por- 
tion, else  it  is  very  far  from  being  a  provision  :  there  is  such 
a  curse  goes  along  with  an  ill-gotten  estate,  that  he  that 
leaves  such  a  one  to  his  child,  doth  but  cheat  and  deceive 
him,  makes  him  believe  he  has  left  him  wealth,  but  has 
withal  put  such  a  canker  in  the  bowels  of  it,  that  is  sure  to 
eat  it  out.  This  is  so  common  an  observation,  that  I  need 
say  nothing  to  confirm  the  truth  of  it ;  would  God  it  were 
as  generally  laid  to  heart  as  it  seems  to  be  generally  taken 
notice  of:  then  surely  Parents  would  not  account  it  a  rea- 
sonable motive  to  unjust  dealing,  that  they  may  thereby  pro- 
vide for  their  children,  for  this  is  not  a  way  of  providing  for 
them  :  nay,  it  is  the  way  to  spoil  them  of  whatever  they  have 
lawfully  gathered  for  them  ;  the  least  mite  of  unlawful  gain 
being  of  the  nature  of  leaven,  which  sours  the  whole  lump, 
bringing  down  curses  upon  all  a  man  possesseth.  Let  all 
Parents,  therefore,  satisfy  themselves  with  such  provisions 
for  their  children  as  God  shall  enable  them  honestly  to  make, 
assuring  themselves,  how  little  soever  it  be,  it  is  a  better  por- 
tion than  the  greatest  wealth  unjustly  gotten ;  according  to 
that  of  Solomon,  Prov.  xvi.  8,  Better  is  a  little  with  right- 
eousness, than  great  revenue  ivithout  right. 


SUNDAY  XIV.]      parents'  DUTY  TO  CHILDREN.  221 

23.  A  fourth  thing  the  Parent  owes  to  the  child  is  good 
example,  he  is  not  only  to  set  him  rules 

of  virtue  and  godliness,  but  he  must  him-   "^^  ^^^^  "^^^^ 
self  give  him  a  pattern  in  his  own  practice ;  example. 

we  see  the  force  of  example  is  infinitely  beyond  that  of  pre- 
cept, especially  where  the  person  is  one  to  whom  we  bear  a 
reverence,  or  with  whom  we  have  a  continual  conversation ; 
both  which  usually  meet  in  a  Parent.  It  is,  therefore,  a 
most  necessary  care  in  all  Parents  to  behave  themselves  so 
before  their  children,  that  their  example  may  be  a  means  of 
winning  them  to  virtue.  But  alas  !  this  age  affords  little  of 
this  care,  nay,  so  far  it  is  from  it,  that  there  are  none  more 
frequently  the  instruments  of  corrupting  children  than  their 
own  Parents.  And,  indeed,  how  can  it  be  otherwise  ?  while 
men  give  themselves  liberty  to  all  wickedness,  it  is  not  to  be 
hoped,  but  that  the  children  which  observe  it  will  imitate  it ; 
the  child  that  sees  his  father  drunk,  will  surely  think  he  may 
be  so  too,  as  well  as  his  father.  So  he  that  hears  him  swear 
will  do  the  like,  and  so  for  all  other  vices  ;  and  if  any  Pa- 
rent that  is  thus  wicked  himself  should  happen  to  have  so 
much  more  care  of  his  child's  soul  than  his  own,  as  to  for- 
bid him  the  things  which  himself  practises,  or  correct  him 
for  the  doing  them  ;  it  is  certain  the  child  will  account  this 
a  great  injustice  to  his  father,  to  punish  him  for  that  which 
himself  freely  does,  and  so  he  is  never  likely  to  be  wrought 
upon  by  it.  This  consideration  lays  a  most  strict  tie  upon 
all  Parents  to  live  Christianly,  for  otherwise  they  do  not  only 
hazard  their  own  souls,  but  those  of  their  children  also,  and 
as  it  were,  purchase  an  estate  of  inheritance  in  hell. 

24.  A  fifth  duty  of  Parents  is  blessing  their  children ;  the 
way  of  doing  that  is  double,  first,  by  their 

,1  1  1    -1  J  J    TO  BLESS  THEM. 

prayer ;  they  are  by  daily  and  earnest 
prayers  to  commend  them  to  God's  protection  and  blessing, 
both  for  their  spiritual  and  temporal  estate ;  and  secondly, 
by  their  piety  ;  they  are  to  be  such  persons  themselves  as 
that  a  blessing  may  descend  from  them  upon  their  posterity. 
This  is  often  promised  in  Scripture  to  godly  men,  that  their 
seed  shall  be  blessed.  Thus  in  the  second  commandment 
God  promises  to  show  7nercy  to  the  thousandth  generation 
of  them  that  love  him  and  keep  his  commandments.  And 
it  is  very  observable  in  the  Jews,  that  though  they  were  a 
stiflf-necked  generation,  and  had  very  grievously  provoked 
God,  yet  the  godliness  of  their  fore-fathers,  Abraham,  Isaac, 

19* 


222  parents'  duty  to  children,     [sunday  xiv. 

and  Jacob,  did  many  limes  move  God  to  save  them  from 
destruction  ;  on  the  other  side,  we  see  that  even  good  men 
have  fared  the  worse  for  the  iniquities  of  their  fathers;  thus 
when  Josiah  had  destroyed  idolatry,  restored  God's  service, 
and  done  good  beyond  all  the  kings  that  were  before  him, 
yet  there  was  an  old  arrear  of  Manasseh  his  grandfather, 
which  all  this  piety  of  his  would  not  blot  out,  but  he  resolves 
to  cast  Judah  also  out  of  his  sight,  as  you  may  read  at  large, 
2  Kings  xxiii.  If,  therefore,  Parents  have  any  bowels,  any 
kindness  towards  their  children,  any  real  desire  of  their 
prosperity,  let  them  take  care  by  their  own  godly  life  to  en- 
tail a  blessing  upon  them. 

25.  Sixthly,  Parents  must  take  heed,  that  they  use  their 
power  over  their  childi'en  with  equity  and 
moderation,  not  to  oppress  them  with  un- 

UNREASONABLE  ,  ,  A  i      *  ■       .u    ■ 

reasonable  commands,  only  to  exercise  their 

COMMANDS.  *!,      •,        u    *  •  11    *v,-  c  •    u* 

own  authority,  but  in  ail  things  of  weight 
to  consider  the  real  good  of  their  children,  and  to  press  them 
to  nothing  which  may  not  consist  with  that.  This  is  a  rule 
whereof  Parents  may  often  have  use,  but  in  none  greater 
than  in  the  business  of  marrying  their  children,  wherein 
many  that  otherwise  are  good  Parents,  have  been  to  blame  ; 
when  out  of  an  eagerness  of  bestowing  them  wealthily,  they 
force  them  to  marry  utterly  against  their  own  inclinations, 
which  is  a  great  tyranny,  and  that  which  frequendy  betrays 
them  to  a  multitude  of  mischiefs,  such  as  all  the  wealth  in 
the  world  cannot  repair.  There  are  two  things  which  Pa- 
rents ought  especially  to  consider  in  the  matching  their  chil- 
dren :  the  first,  how  they  may  live  Christianly :  and  to  that 
purpose  to  choose  a  virtuous  and  pious  person  to  link  them 
with  :  the  second  is,  how  they  ma^  live  cheerfully  and  com- 
fortably in  the  world ;  and  to  that  end,  though  a  competency 
of  estate  may  be  necessary  to  be  regarded ;  yet,  surely, 
abundance  is  no  way  requisite ;  and,  therefore,  that  should 
not  be  too  vehemently  sought  after  :  that  which  much  more 
tends  to  the  happiness  of  that  state,  is  the  mutual  kindness 
and  liking  of  the  parties,  without  which  marriage  is  of  all 
other  the  most  uncomfortable  condition  ;  and,  therefore,  no 
Parent  ought  to  thrust  a  child  into  it.  I  have  now  done  with 
the  first  sort  of  Relation,  that  of  a  Parent. 


SUNDAY  XV. 

Of  Duty  to  our  Brethren,  and   Relations,   Husband,   Wife,   Friends, 
Masters.  Servants. 

The  second  sort  of  relation  is   that  of  a  Brother  :  now 
brotherhood  may  be  twofold,  either  natural, 
or  spiritual ;  the  latter  may  in  the  largest     ^^^^  '^^  ^^^" 
extent  contam  under  it  all  mankind,  all  that 
partake  of  the  same  nature  :  but  I  shall  not  consider  it  so  in 
this  place,  having  already  mentioned  those  general  duties 
which  belong  to   all  as  such.     I  now  speak  of  that  natural 
brotherhood  that  is  between  those  that  are 
the  children  of  the  same  immediate  parent ;         '^  ural. 
and  the  duty  of  these  is  to  have  united  hearts  and  affections : 
this  nature  points  out  to  them,  they  partaking  in  a  more  espe- 
cial manner  of  each  other's  substance ;  and,  therefore,  ought 
to  have  the  greatest  tenderness  and  kindness  each  to  other ; 
thus  we   see  Abraham  makes   it  an  argument,  why  there 
should  be  no  contention  between  him  and  Lot,  because  they 
were  brethren,  Gen.  xiii.  8.     And  though  by  brethren  there 
is  meant  only  cousins,  yet  that  helps  the  more  strongly  to  con- 
clude, that  this  nearer  relation  is  in  reason  to  be  a  greater 
bar  to  strife,  as  also  that  this  kindness  is  in  some  degree  to 
be  extended  to  all  that  have  any  nearness  of  blood  to  us. 

2.  This  kindness  and  Love  between  Brethren  and  Sisters 
ought  to  be  very  firmly  (rrounded  in  their 

V,    °  ,  -f    •*    1  *     ^1,  n     u         f     11    THE  NECESSITY 

hearts ;    if  it  be  not,   they  will  be  of  all 

,,  •  ^1  r    J-  •  r        OF  LOVE  AMONG 

others  m  most  danorer  oi  disasfreems; ;  lor 
the  continual  conversation  that  is  among 
them  whilst  they  are  at  home  in  their  father's  house,  will  be 
apt  to  administer  some  occasion  of  jar.  Besides  the  equality 
that  is  among  them  in  respect  of  birth,  often  makes  them 
inclinable  to  envy  each  other,  when  one  is  in  any  respect 
advanced  above  the  other.  Thus  we  see  Joseph's  brethren 
envied  him,  because  he  had  most  of  his  father's  love,  and 
Rachel  envied  her  sister  Leah,  because  she  was  fruitful ; 
therefore,  for  the  preventing  of  such  temptations,  let  all  v/ho 
have  brethren  and  sisters,  possess  their  mind  with  a  great 
and  real  kindness  to  them,  look  on  them  as  parts  of  them- 
selves, and  then  they  will  never  think  fit  either  to  quarrel 

223 


224  DUES  TO  BRETHREN.        [sUNDAY  XV. 

with  them,  or  to  envy  them  any  advantage,  nay  more  than 
one  part  of  the  body  does  another  of  the  same  body,  but  will 
strive  to  advance  and  help  forward  the  good  of  each  other. 

3  The  second  kind  of  Brotherhood  is  Spiritual ;  that  con- 
tains all  those  who  profess  the  same  faith 
SPIRITUAL  BRO-  ^-^j^  ^^ .  ^^^  Qhurch,  in  our  baptism,  be- 

TiiERiiooD.  comes  a  mother  to  each  baptized  person ; 
and  then  surely  they  that  have  the  relation  of  children  to  her, 
must  have  also  the  relation  of  brethren  to  each  other :  and 
to  this  sort  of  brethren  also  we  owe  a  great  deal  of  tender- 
ness and  affection  ;  the  spiritual  bond  of  Religion  should,  of 
all  others,  the  most  closely  unite  our  hearts.  This  is  the 
Brotherhood  which  St.  Peter  exhorts  us  to  love,  1  Pet.  ii. 
17.  And  to  it  we  are  in  an  especial  manner  bound  to  do  all 
good  offices.  jDo  good,  saith  the  apostle,  to  all,  but  espe- 
cially to  them  that  are  of  the  household  of  Faith,  Gal.  vi. 
10.  Our  compassions  are  to  be  most  melting  towards  them 
of  all  others,  in  all  their  needs  :  Christ  tells  us,  that  who- 
soever gives  but  a  cup  of  cold  water  to  any  in  the  name  of 
a  disciple,  shall  not  lose  his  reward,  Matt.  x.  42.  From 
whence  we  may  assure  ourselves  that  this  peculiar  love  to 
Christians  as  Christians,  is  very  acceptable  in  his  sight. 

4.  Several  Duties  there  are  required  of  us  to  these  bre- 
thren, one  principal,  is   the  holding  Com- 

ouR  DUTY  munion  with  them,  and  that  first  in  Doc- 
To  HOLD  ^^.^^ .  ^^g  ^^g  constantly  to  continue  in  the 

COMMUNION  ^^^.^^  ^^^  profession  of  all  those  necessary 
WITH  THESE       ij-^t^g^  ^y  which  we  may  be  marked  out  as 

BRETHREN.  foiio^vers  and  disciples  of  Christ.  This  is 
that  faith  which  St.  Jude  speaks  of,  which  was  once  delivered 
to  the  saints,  Jude  iii ;  by  keeping  whereof  we  continue 
still  united  to  this  spiritual  brotherhood,  in  respect  of  pro- 
fession, which  we  must  constantly  do,  what  storms  and  per- 
secutions soever  attend  it,  according  to  the  exhortation  of  the 
apostle,  Heb.  x.  23,  Let  us  hold  fast  the  profession  of  our 
faith  without  wavering.  Secondly,  we  are  also,  as  oppor- 
tunity serves,  to  communicate  with  them  in  all  holy  offices  ; 
we  must  be  diligent  in  frequenting  the  assemblies  of  the  saints, 
which  is  as  it  were  the  badge  of  our  profession,  and  there- 
fore he  that  willingly  withdraws  himself  from  these,  gives 
ground  to  suspect  he  will  be  apt  to  renounce  the  other  also. 
But  these  parts  of  Communion  we  find  strictly  maintained  by 
the  first  Christians,  Acts  ii.  42,  They  continued  steadfastly 


SUNDAY  XV.]        DUES  TO  BRETHREX.  225 

in  the  apostles^  doctrine  and  fellowship,  and  in  breaking 
of  bread,  and  in  prayers.  They  continued,  and  that  stead- 
fastly, they  were  not  frightened  from  it  by  any  persecutions, 
though  that  were  a  time  wherein  they  were  tried  with  the 
sharpest  sufferings ;  which  may  teach  us  that  it  is  not  the 
danger  that  attends  this  duty  can  acquit  us  of  it. 

5.  Secondly,  we  are  to  bear  with  the  infirmities  of  our 
Christian  brethren,  according  to  the  advice 

of  St.  Paul,  Rom.  xv.  1,  We  that  are  strong 
ought  to  bear  the  infirmities  of  the  iveak. 
If  one  that  holds  all  necessary  Christian 
truths  happen  yet  to  be  in  some  error,  v/e  are  not  for  this, 
either  to  forsake  his  communion  or  despise  his  person.    This 
St.  Paul  teaches  us  in  the  case  of  that  weak  brother,  who  by 
error  made  a  causeless  scruple  about  meats,  Rom.  xiv.  where 
he   bids   the   stronger  Christians,  that  is,  those  who  being 
better  instructed,  discerned  him  to  be  in  an  error,  yet  to  receive 
him  nevertheless,  and  not  to  despise  him  ;   as  on  the  other 
side,  he  bids  that  weak  one  not  to  judge  the  stronger.     The 
^esser  difference  in  opinion  must  be  borne  with  on  both  sides, 
and  must  not  in  the  least  abate  our  brotherly  charity  towards 
each  other. 

6.  Thirdly,  we  are  to  endeavour  the  restoring  of  any  fallen 
brother,  that  is,  to  bring  him  to  repentance      ^^  restore 
after  he   hath  fallen  into  any  sin.     Thus     „„„„  afte 
St.  Paul  commands  the  Galatians,  that  they 

should  restore  him  that  was  overtaken  in 
a  fault,  considering  themselves  lest  they  were  also  tempted. 
We  are  not  to  look  on  him  as  a  castaway,  to  give  him  over 
as  utterly  desperate,  neither  are  we  to  triumph  over  him  in 
respect  of  our  own  innocence,  like  the  proud  pharisee  over 
the  poor  publican,  Luke  xviii.  11,  but  we  are  meekly  to  en- 
deavour his  recovery,  remembering  that  our  own  frailty  is 
such,  that  we  are  not  secure  from  the  like  falls. 

7.  Fourthly,  we  are  to  have  a  sympathy  and  fellow  feel- 
ing with  these  brethren,  to  be  nearly  touched 

with  whatsoever  befalls  them,  either  as  they 

. ,       ,   .         .  ^        '.      .     ,         ■'      thize  with 
are  considered  in  society  or  m  single  per- 

sons.     In  society  first,  and  so  they  make 
up  a  church  ;   and  that  either  the  universal,  which  is  made 
up  of  all  believers  throughout  the  world,  or  any  particular 
church,  which  is  made  up  of  all  the  believers  in  that  particu- 
lar nation ;   and  whatever  happens  to  either  of  these,  either 


223  wives'  duty.  [sunday  xv. 

the  whole  church  m  general,  or  any  such  single  part  of  it, 
especially  that  whereof  ourselves  are  members,  we  are  to  be 
much  affected  and  moved  with  it,  to  rejoice  in  all  the  pros- 
perities, and  to  mourn  and  bewail  all  the  breaches  and  deso- 
lations thereof,  and  daily  and  earnesdy  to  pray  with  David, 
Psalm  li.  18,  O  be  favourable  and  gracious  unto  Sion,  build 
thou  the  walls  of  Jerusaler^i ;  and  that  especially  when  we 
see  her  in  distress  and  persecution.  Whosoever  is  not  thus 
touched  with  the  condition  of  the  church,  is  not  to  be  looked 
on  as  a  living  member  of  it ;  for,  as  in  the  natural  body  every 
member  is  concerned  in  the  prosperity  of  the  whole,  so  cer- 
tainly is  it  here.  It  was  the  observation  of  the  Psalmist, 
that  God's  servants  think  upon  the  stones  of  Sion,  and  pity 
to  see  her  in  the  dust,  Psalm  cii.  14  ;  and  surely  all  his 
servants  are  still  of  the  same  temper,  cannot  look  on  the 
ruins  and  desolations  of  the  church  without  the  greatest  sor- 
row and  lamentation.  Secondly,  we  are  to  have  this  fellow- 
feeling  with  our  brethren,  considered  as  single  persons ;  we 
are  to  account  ourselves  concerned  in  every  particular 
Christian,  so  as  to  partake  with  him  in  all  his  occasions 
either  of  joy  or  sorrow.  Thus  the  aposde  exhorts,  Rom. 
xii.  15,  Rejoice  with  them  that  rejoice,  weep  with  them  that 
weep :  and  again,  1  Cor.  xii.  under  the  simihtude  of  the 
natural  body  he  urges  this  duty,  Whether  one  member  suffer, 
all  the  members  suffer  with  it;  or  one  member  be  honoured, 
all  the  members  rejoice  with  it.  All  these  several  effects  of 
love  we  owe  to  these  spiritual  brethren.  And  this  love  is 
that  which  Christ  hath  made  the  badge  of  his  disciples,  John 
xiii.  35,  By  this  shall  all  men  knoiv  that  ye  are  my  disci- 
ples, if  ye  have  love  one  to  another  ;  so  that  if  we  mean  not 
to  cast  off  discipleship  to  Christ,  we  must  not  forsake  this 
love  of  the  brethren. 

8.  The  third  relation  is  that  between  Husband  and  Wife. 

This  is  yet  much  nearer  than  either  of  the 

THE  WIFE  OWES  ^^^^^^ .  ^^  appg^^s  by  that  text,  Ephes.  v. 

TO  the  husband  3^^  ^  ^^^  ^^^^^  leave  father  and  mother, 

OBEDIENCE.         ^^^  ^^^^^^  ^^  j^^^  ^^j^^  ^^^^  ^j^^y  ^^^  ^j^^ij 

be  one  flesh.  Several  duties  there  are  owing  from  one  of 
these  persons  to  the  other :  and  first  for  the  Wife,  she  owes 
obedience.  This  is  commanded  by  the  aposde,  Col.  iii.  18, 
Wives,  submit  yourselves  to  your  oivn  Husbands,  as  it  is 
Jit  in  the  Lord.  They  are  to  render  obedience  to  their  Hus- 
bands in  the  Lord,  that  is,  in  all  lawful  commands.    For  other- 


SUNDAY  XV.]  wives'  DUTY.  227 

wise  it  is  here,  as  in  the  case  of  all  other  superiors,  God 
must  be  obeyed  rather  than  man,  and  the  Wife  must  not, 
upon  her  Husband's  command,  do  any  thing  which  is  for- 
bidden by  God.  But  in  all  things  which  do  not  cross  some 
command  of  God's,  this  precept  is  of  force,  and  will  serve  to 
condemn  the  peevish  stubbornness  of  many  wives  who  re- 
sist the  lawful  commands  of  their  husband,  only  because  they 
are  impatient  of  this  duty  of  subjection,  which  God  himself 
requires  of  them.  But  it  may  here  be  asked,  what  if  the 
husband  command  something  which,  though  it  be  not  unlaw- 
ful, is  yet  very  inconvenient  and  imprudent,  must  the  wife 
submit  to  such  a  command  ?  To  this  I  answer,  that  it  will  be 
no  disobedience  in  her,  but  duty,  calmly  and  mildly  to  show 
him  the  inconveniences  thereof,  and  to  persuade  him  to  re- 
tract that  command;  but  in  case  she  cannot  win  him  to  it  by 
fair  entreaties,  she  must  neither  try  sharp  language,  nor  yet 
finally  refuse  to  obey,  nothing  but  the  unlawfulness  of  the 
command  being  sufhcient  warrant  for  that. 

9.  Secondly,  The  wife  owes  Fidelity  to  the  husband,  and 
that  of  two  sorts ;  first,  that  of  the  bed,  she 

must  keep  herself  pure  and  chaste  from  all  fidelity. 
strange  embraces,  and  therefore  must  not  so  much  as  give  an 
ear  to  any  that  would  allure  her,  but  with  the  greatest  abhor- 
rence reject  all  motions  of  that  sort,  and  never  give  any  man 
that  has  once  made  such  a  motion  to  her,  the  least  opportunity 
to  make  a  second.  Secondly,  She  owes  him  likewise  Fi- 
delity in  the  managing  those  worldly  affairs  he  commits  to 
her,  she  must  order  them  so,  as  may  be  most  to  her  hus- 
band's advantage  ;  and  not  by  deceiving  and  cozening  of 
him  employ  his  goods  to  such  uses  as  he  allows  not  of. 

10.  Thirdly,  She  owes  him  Love,  and  together  with  that 
all  friendliness  and  kindness  of  conversa- 
tion:   she  is  to  endeavour  to  bring  him  as 

much  assistance,  and  comfort  of  life,  as  is  possible,  that  so 
she  may  answer  that  special  end  of  the  woman's  creation, 
the  being  a  help  to  her  husband,  Gen.  ii.  18,  and  this  in  all 
conditions,  whether  health  or  sickness,  wealth  or  poverty, 
whatsoever  estate  God  by  his  providence  shall  cast  him  into, 
she  must  be  as  much  of  comfort  and  support  to  him,  as  she 
can.  To  this  all  sullenness  and  harshness,  all  brawling  and 
unquietness  is  direcdy  contrary,  for  that  makes  the  wife  the 
burden  and  plague  of  the  man,  instead  of  a  help  and  comfort. 
And  sure  if  it  be  a  fault  to  behave  one's  self  so  to  any  per- 


228  husbands'  duty.  [sunday  xv. 

son,  as  hath  ah*eady  been  showed,  how  great  must  it  be  to 
do  so  to  him,  to  whom  the  greatest  kindness  and  affection 
is  owing  ? 

11.  Nor  let  such  Wives  think  that  any  Faults,  or  provoca- 

tions of  the  Husband,  can  justify  their 
THE  FAULTS  OF  f.^^ardness  ;  for  they  will  not,  either  in 
THE  husband      ^^        ^  of  religion  or  discretion.     Not  in 

religion,  for  where  God  has  absolutely  com- 

FROM  these  1    j        j    ^      X      t,  'A     -4.  •  * 

manded  a  duty  to  be  paid,  it  is  not  any  un- 
worthiness  of  the  person  can  excuse  from 
it ;  nor  in  discretion,  for  the  worse  a  Husband  is,  the  more 
need  there  is  for  the  Wife  to  carry  herself  with  that  gentle- 
ness and  sweetness,  that  may  be  most  likely  to  win  him. 
This  is  the  advice  St.  Peter  gave  the  wives  of  his  time,  1 
Pet.  iii.  1,  Likewise,  ye  wives,  be  in  subjection  to  your 
own  husbands,  that  if  any  obey  not  the  word,  they  may 
without  the  word  be  won  by  the  conversation  of  the  ivives. 
It  seems  the  good  behaviour  of  the  wives  was  thought  a 
powerful  means  to  win  men  from  Heathenism  to  Christianity ; 
and  sure  it  might  now-a-days  have  some  good  effects,  if 
women  would  have  but  the  patience  to  try  it :  at  the  least,  it 
would  have  this,  that  it  would  keep  some  tolerable  quiet  in 
families,  whereas,  on  the  other  side,  the  ill  fruits  of  the  wives' 
unquietness  are  so  notorious,  that  there  are  few  neighbour- 
hoods but  can  give  some  instance  of  it.  How  many  men 
are  there  that,  to  avoid  the  noise  of  a  fro  ward  wife,  have 
fallen  to  company-keeping,  and  by  that  to  drunkenness, 
poverty,  and  a  multitude  of  mischiefs  ?  Let  all  wives  there- 
fore beware  of  administering  that  temptation.  But  whenever 
there  happens  any  thing,  which,  in  kindness  to  her  husband, 
she  is  to  admonish  him  of,  let  it  be  with  that  softness  and 
mildness,  that  it  may  appear  it  is  love  and  not  anger  that 
makes  her  speak. 

12.  There  are  also  on  the  Husband's  part  several  duties ; 

there  is  first  love,  which  St.  Paul  requires  to 

THE  HUSBAND     ,  ^       j  l  *      4  A 

be  very  tender  and  compassionate  towards 

OWES  TO  THE      ^,  -i  ,      ^^i  •      ■^^4    A         U 

the  wile,  as  appears  by  the  similitudes  he 

WIFE    LOVE.  ^1      •      \i       ^    ^^  ,,  -r/  rr^^ 

useth  in  that  matter,  Ephes.  v.  1  he  one, 
that  of  the  love  a  man  bears  to  his  natural  body.  No  man^ 
says  he,  ver.  29,  ever  hateth  his  own  flesh,  but  nourisheth 
it,  and  cherisheth  if.  The  other  love  is  that  Christ  bears 
to  his  Church ;  which  is  far  greater,  ver.  25,  both  which  he 
sets  as  patterns  of  this  love  of  husbands  towards  their  wives. 


SUNDAY  XV.]         husbands'  DUTY.  229 

This  utterly  forbids  all  harshnesp  and  roughness  to  them  ; 
men  are  to  use  them  as  parts  of  themselves,  to  love  them  as 
their  own  bodies  ;  and,  therefore,  to  do  nothing  that  may  be 
hurtful  and  grievous  to  them,  no  more  than  they  would  cut 
and  gash  their  own  flesh.  Let  those  husbands  that  tyrannize 
over  their  wives,  that  scarce  use  them  like  human  creatures, 
consider  whether  that  be  to  love  them  as  their  own  bodies. 

13.  A  second  duty  of  the  Husband  is  Faithfulness  to  the 
bed.     This  is  by  God  as  well  required  of 

the  husband  as  the  wife ;  and  though  the  faithfulness. 
world  do  seem  to  look  on  the  breach  of  this  duty  with  less 
abhorrence  in  the  husband,  yet  sure  before  that  just  Judge, 
the  offence  will  appear  no  less  on  the  man's  side  than  the 
woman's.  This  is  certain,  it  is  in  both  a  breach  of  the  vow 
made  to  each  other  at  their  marriage,  and  so  besides  the  un- 
cleanness,  a  downright  perjury,  and  those  differences  in  the 
case,  which  seem  to  cast  the  scale,  or  rather  in  respect  of 
civil  and  worldly  consideration,  than  merely  of  the  sin. 

14.  A  third  part  of  the  Husband  is  to  maintain  and  pro- 
vide for  the  Wife.    He  is  to  let  her  partake 

with  him  in  those  outward  good  things 
wherewith  God  hath  blest  him,  and  neither  by  niggardliness 
debar  her  of  what  is  fit  for  her,  nor  yet  by  unthriftiness  so 
waste  his  goods,  that  he  shall  become  unable  to  support  her. 
This  is  certainly  the  duty  of  the  Husband,  who  being,  as 
hath  been  said,  to  account  his  wife  as  a  part  of  his  own  body, 
must  have  the  very  same  care  to  sustain  her,  that  he  hath 
for  himself.  Yet  this  is  not  so  to  be  understood,  as  to  ex- 
cuse the  wife  from  her  part  of  labour  and  industry,  when 
that  is  requisite,  it  being  unreasonable  the  husband  should 
toil  to  maintain  the  wife  in  idleness. 

15.  Fourthly,  The  husband  is  to  account  the  wife  in  the 
things  whicti  concern  her  eternal  welfare, 

•f    u     u     •  4.     c  .V.  a^u       C!4^    T>      1     INSTRUCTION. 

it  she  be  ignorant  oi  them.  Ihus  St.  raul 
bids  the  wives  learn  of  their  husbands  at  home,  1  Cor. 
xiv.  35,  which  supposes  that  the  husband  is  to  teach  her. 
Indeed  it  belongs  to  every  master  of  a  family  to  endeavour 
that  all  under  his  charge  be  taught  all  necessary  things  of 
this  kind,  and  then  sure  more  especially  his  wife,  who  is  so 
much  nearer  to  him  than  all  the  rest.  This  should  make 
men  careful  to  get  knowledge  themselves,  that  so  they  may 
be  able  to  perform  this  duty  they  owe  to  others. 

20 


230  husbands'  duty.  [sunday  xv. 

16.  Lastly,  Husbands  aad  Wives  are  mutually  to  pray  for 

each  other,  to  beg  all  blessings  from  God 
HUSBANDS  AND    ^^^^  spiritual  and   temporal,  and  to  endea- 

WIVES  MUTU-       ^^^^  ^1^  ^j^gy  ^^^  ^^  ^^  ^Ij    g^^^    ^^  ^^^  ^^_ 

ALLY  TO  PRAY  ^^j^^^^  especially  all  good  to  each  other's 
FOR,  AND  ASSIST  ^^^^^^  ^^  stirring  up  to  the  performance  of 
EACH  OTHER  IN  ^^        ^^^  dissuadiug    and   di-awing  back 

ALL  GOOD.  r  ii      •  j     u      u    •         vi       x  i 

from  all  sm,  and  by  being  like  true  yoke- 
fellows, helpful  and  assistant  to  each  other  in  the  doing  of  all 
sorts  of  good,  both  to  their  own  family  and  all  others  within 
their  reach.  This  is  of  all  other  the  truest  and  most  valu- 
able love.  Nay,  indeed,  how  can  it  be  said  they  do  love  at 
all,  who  contentedly  let  each  other  run  on  in  a  course  that 
will  bring  them  to  eternal  misery  ?  And  if  the  love  of  hus- 
bands and  wives  were  thus  grounded  in  virtue  and  religion, 
it  would  make  their  lives  a  kind  of  heaven  on  earth ;  it  would 
prevent  all  those  contentions  and  brawlings,  so  common  among 
them,  which  are  the  great  plagues  of  families,  and  the  lesser 
hell  in  passage  to  the  greater ;  and  truly  where  it  is  not  thus 
founded,  there  is  little  comfort  to  be  expected  in  marriage. 

17.  It  should,  therefore,  be   the   care  of  every  one  that 

means  to  enter  upon  that  state,  to  consider 
advisedly  beforehand,  and  to  choose  such  a 

THE    PERSON  ui.       l,  *ll  i  .x.- 

person  with  whom  they  may  have  this  spi- 

THECHIEFCON-      •,      i    r-  •        i   v  •        ,i      ,    •  i  ,    K 

ritual  friendship,  that  is,  such  a  one  as  truly 
fears  God.     There  are  many  false  ends  of 

MARRIAGE.  •  i       i      ;i  •       ^i.  1J 

marriage  looked  upon  in  the  world :  some 
marry  for  wealth,  others  for  beauty,  and  generally  they  are 
only  worldly  respects  that  are  at  all  considered,  but  certainly 
he  that  would  marry  as  he  ought,  should  contrive  to  make 
his  marriage  useful  to  those  better  ends  of  serving  God,  and 
saving  his  own  soul ;  at  least  he  must  be  sure  it  be  no  hind- 
rance to  them,  and  to  that  purpose  the  virtue  of  the  person 
chosen  is  more  conducing  than  all  the  wealth  in  the  world, 
though  I  deny  not  but  that  a  competency  of  that  may  like- 
wise be  considered. 

18.  But  above  all  things,  let  all  take  heed  that  they  make 

not  such  marriages  as  may  not  only  be  ill 

UNLAWFUL        •      .1     •         rr     ^      u    ^  .      i       •  ^    xu 

in  their  eilects,  but  are   actual  sins  at  the 

time  ;  such  are  the  marriages  of  those  that 

were  formerly  promised  to  some  other,  in  which  case  it  is 

sure  they  righdy  belong  to  those  to  whom  they  passed  the 


SUNDAY  XV.]  OF  FRIENDSHIP.  231 

first  promise  ;  and  then  for  any  other  to  marry  them  during 
the  life  of  that  person,  is  to  take  the  husband  or  wife  of  that 
other,  which  is  direct  adultery,  as  St.  Paul  tells  us,  Rom. 
vii.  3.  The  like  unlawfulness  there  is  also  in  the  marriao-e 
of  those  who  are  within  those  degrees  of  kindred  forbidden 
by  God,  the  particulars  whereof  are  set  down  in  the  xviii.  and 
XX.  of  Levit.  and  whoever  marries  any  that  is  within  any 
of  those  degrees  of  nearness,  either  to  himself,  or  to  his  de- 
ceased wife,  which  is  as  bad,  commits  that  great  sin  of  incest, 
and  so  long  as  he  continues  to  live  with  such  his  unlawful 
wife,  remains  in  that  fearful  guilt.  This  wariness  in  the 
choice  of  the  person  to  be  married,  would  prevent  many  sad 
effects,  which  we  daily  see  follow  such  rash  or  unlawful 
matches.  It  were  well,  therefore,  if  people  would  look  on 
marriage  as  our  Church  advises,  as  a  thing  not  to  be  under- 
taken lightly,  unadvisedly,  or  wantonly,  to  satisfy  men's 
carnal  lusts  and  appetites,  hut  reverently,  discreetly,  ad- 
visedly, soberly,  and  in  the  fear  of  God  ;  and  in  so  doing, 
no  doubt  a  blessing  would  follow,  which  otherwise  there  is 
little  ground  to  expect.  I  have  now  done  with  this  relation 
between  husband  and  wife. 

19.  The  next  is  that  between  Friends:  and  this  relation 

if  it  be  rightly  founded,  it  is  of  great  near- 

^  ^    c  ^  u  i  41,       •  friendship. 

ness  and  usetulness ;  but  there  is  none  more 

generally  mistaken  in  the  world :  men  usually  call  them  their 
friends,  with  whom  they  have  an  intimacy  and  frequency  of 
conversation,  though  that  intimacy  be  indeed  nothing  but  an 
agreement  and  combination  in  sin.  The  drunkard  thinks 
him  his  friend  that  will  keep  him  company ;  the  deceitful 
person,  him  that  will  aid  him  in  his  cheats  ;  the  proud  man, 
him  that  will  flatter  him  :  and  so  generally  in  all  vices,  they 
are  looked  on  as  friends  that  advance  and  further  us  in  them. 
But  God  knows  this  is  far  from  friendship  ;  such  a  friend 
as  this,  the  devil  himself  is  in  the  highest  degree,  who  is 
never  backward  in  such  ofP.ces.  The  true  friendship  is  that 
of  a  direct  contrary  making ;  it  is  a  concurrence  and  agree- 
ment in  virtue,  not  in  vice  :  in  short,  a  true  friend  loves  his 
friend  so  that  he  is  very  zealous  of  his  good :  and  certainly 
he  that  is  really  so  will  never  be  the  instrument  of  bringing 
him  to  the  greatest  evil.  The  general  duty 
of  a  friend  then  must  be  resolved  to  be  the 
industrious  pursuit  of  his  friend's  real  advantages,  in  which 
there  are  several  particulars  contained. 


232  OF  FRIENDSHIP.  [sUNDAY  XV. 

20.  As  first,  Faithfulness  in  all  trusts  committed  to  him 

by  his   friend,   whether  that  of  goods,  or 
FAITHFULNESS.  ^^^^^^^ .  j^g  ^j^^^  betrays  the  trust  of  a  friend 

in  either,  is  by  all  men  looked  upon  with  abhorrence,  it  being 
one  of  the  highest  falsenesses  and  treacheries,  and  for  such 
treacherous  wounds,  the  wise  man  tells  us,  Every  friend 
will  depart,  Ecclus.  xxii.  22. 

21.  Secondly,  it  is  the  duty  of  a  friend  to  be  assisting  to 

his  friend  in  all  his  outward  needs  ;  to  coun- 
sel him  when  he  wants  advice ;  to  cheer 
him  when  he  needs  comfort ;  to  give  him  when  he  wants 
relief  ;  and  to  endeavour  his  rescue  out  of  any  trouble  or 
danger.  An  admirable  example  we  have  of  this  friendship 
in  Jonathan  to  David,  he  loved  him  as  his  own  soul,  and  we 
see  he  not  only  contrives  for  his  safety  when  he  was  in  dan- 
ger, but  runs  hazards  himself  to  rescue  and  deliver  his  friend, 
draws  his  father's  anger  upon  him,  to  turn  it  from  David,  as 
you  may  read  at  large,  I  Sam.  xx. 

22.  The  third  and  highest  duty  of  a  friend  is  to  be  aiding 

and  assistinor  to  the  soul  of  his  friend,  to 
admonition.  ,  ,  ^    J  ^1,  ^  •       •  .         A     ' 

endeavour  to  advance  that  m  piety  and  vir- 
tue, by  all  means  within  his  power,  by  exhortations  and  en- 
couragements to  all  virtue,  by  earnest  and  vehement  dissuasions 
from  all  sin,  and  not  only  thus  in  general,  but  by  applying  to 
his  particular  wants,  especially  by  plain  and  friendly  reproofs, 
where  he  knows  or  reasonably  believes  there  is  any  fault 
committed.  This  is  of  all  others  the  most  peculiar  duty  of 
a  friend,  it  being  indeed  that  which  none  else  is  qualified  for. 
Such  an  unwillingness  there  is  in  most  men  to  hear  of 
their  faults,  that  those  that  undertake  that  work,  had  need 
have  a  great  prepossession  of  their  hearts,  to  make  them 
patient  of  it.  Nay,  it  is  so  generally  acknowledged  to  be 
the  proper  work  of  a  friend,  that  if  he  omit  it  he  betrays  the 
offender  into  security ;  his  not  reproving  will  be  apt  to  make 
the  other  think  he  does  nothing  worthy  of  reproof,  and  so 
he  tacitly  acts  that  basest  part  of  a  flatterer,  soothes  and  che- 
rishes him  in  his  sin  ;  when  yet  farther  it  is  considered  how 
great  need  all  men  have  at  sometime  or  other  of  being  ad- 
monished, it  will  appear  a  most  unfriendly,  yea,  cruel  thing 
to  omit  it.  We  have  that  natural  partiality  to  ourselves,  that 
we  cannot  so  readily  discern  our  own  miscarriages,  as  we 
do  other  men's  and  therefore  it  is  very  necessary  they  should 
sometimes  be  showed  us  by  those  who  see  them  more  clearly ; 


SUNDAY  XV.]  OF  FRIENDSHIP.  233 

and  the  doing  this  at  the  first  may  prevent  the  multiplying 
of  more  ;  whereas  if  we  be  suffered  to  go  unreproved,  it  often 
comes  to  such  a  habit,  that  reproofs  will  do  no  good.  And 
then  how  shall  that  person  be  able  to  answer  it  either  to  God 
or  himself,  that  has  by  his  silence  betrayed  his  friend  to  this 
greatest  mischief?  It  is  the  expression  of  God  himself  speak- 
ing of  a  friend.  Thy  friend  which  is  as  thine  own  soul^ 
Deut.  xiii.  6.  And  sure  we  should  in  this  respect  account 
our  friends  as  our  own  souls,  by  having  the  same  jealous 
tenderness  and  watchfulness  over  their  souls,  which  we  ought 
to  have  of  our  own.  It  will  therefore  be  very  fit  for  all  that 
have  entered  any  strict  friendship,  to  make  this  one  especial 
article  in  the  agreement,  that  they  shall  mutually  admonish 
and  reprove  each  other  ;  by  which  means  it  will  become  such 
an  avowed  part  of  their  friendship,  that  it  can  never  be  mis- 
taken by  the  reproved  party  for  censoriousness  or  unkindness, 

23.  Fourthly,  to  these  several  parts  of  kindness  must  be 
added  that  of  Prayer ;   we  must  not  only 

assist  our  friends,  ourselves,  in  what  we         pRayer. 
can,  but  we  must  call  in  the  Almighty's  aid  to  them,  recom- 
mending them  earnestly  to  God  for  all  his  blessings,  both 
temporal  and  spiritual. 

24.  Lastly,  We  must  be  constant  in  our  friendships,  and 
not  out  of  a  lightness  of  humour  grow  weary 

of  a  friend,  only  because  we  have  had  him 
Idlig.  This  is  great  injustice  to  him,  who,  if  he  have  be- 
haved himself  well,  ought  the  more  to  be  valued,  by  how 
much  the  longer  he  has  continued  to  do  so  :  and  it  is  great 
folly  in  ourselves,  for  it  is  the  casting  away  the  greatest 
treasure  of  human  life,  for  such  certainly  is  a  tried  friend. 
The  wisest  of  men  gives  warning  of  it,  Prov.  xxvii.  10, 
Thine  own  friend^  and  thy  father'' s  friend,  forsake  not. 
Nay,  further,  it  is  not  every  light  offence  of  a  friend  that 
should  make  thee  renounce  his  friendship,  there  must  be 
some  allowance  made  to  the  infirmities  of  men,  and  if  thou 
hast  occasion  to  pardon  him  somewhat  to-day,  perhaps  thou 
mayest  give  him  opportunity  to  requite  thee  to-morrow ; 
therefore,  nothing  but  unfaithfulness,  or  incorrigible  vice 
should  break  this  band. 

25.  The   last  relation  is    that   between 

Masters  and  Servants,  both  of  which  owe  ^^^^^ants  owe 
duty  to  each  other.  That  of  the  servant  is  "^^  "^^^^^  ^^^' 
first  obedience  to  all  lawful  commands  ;  "^^^^  ^®^^^^^^*^' 

20* 


234  servants'  duty.  [sunday  xv. 

this  is  expressly  required  by  the  apostle,  Epiies.  vi.  5, 
Servants,  obey  in  all  things  your  Masters,  Sfc.  And  this 
obedience  must  not  be  a  grumbling  and  unwilling  one,  but 
ready  and  cheerful,  as  he  there  proceeds  to  exhort,  verse  7, 
with  good  will  doing  service  ;  and  to  help  them  herein,  they 
are  to  consider,  that  it  is  to  the  Lord,  and  not  unto  men. 
God  has  commanded  Servants  thus  to  obey  their  Masters  ; 
and  therefore,  the  obedience  they  pay  is  to  God,  which  may 
well  make  them  do  it  cheerfully,  how  harsh  or  unworthy 
soever  the  Master  be,  especially  if  what  the  Apostle  further 
urgeth,  verse  8,  be  considered,  that  there  is  a  reward  to  be 
expected  from  God  for  it. 

26.  The  second  duty  of  the  servant  is  Faithfulness,  and 
that  may  be  of  two  sorts  ;  one  as  opposed 
to  eye-service,  the  other  to  purloining  or 
defrauding.  The  first  part  of  Faithfulness  is  the  doing  of 
all  true  service  to  his  Master,  not  only  when  his  eye  is  over 
him,  and  he  expects  punishment  for  the  omission,  but  at  all 
times,  even  when  his  Master  is  not  likely  to  discern  his  fail- 
ing ;  and  that  servant  that  doth  not  make  conscience  of  this, 
is  far  from  being  a  faithful  servant,  this  eye-service  being  by 
the  Apostle  set  opposite  to  that  singleness  of  heart,  which 
he  requires  of  servants,  Eph.  vi.  5.  The  second  sort  of 
Faithfulness  consists  in  the  honest  managery  of  all  things 
intrusted  to  him  by  his  master,  the  not  wasting  his  gopds 
(as  the  unjust  Steward  was  accused  to  have  done,  Luke  xvi.) 
whether  by  careless  embezzling  of  them,  or  by  converting 
any  of  them  to  his  own  use  without  the  allowance  of  his 
Master.  This  latter  is  that  purloining  of  which  the  Apostle 
warns  servants.  Tit.  ii.  10 ;  and  is  indeed  no  better  than 
arrant  theft :  of  this  kind  are  all  those  ways  that  the  servant 
hath  of  gaining  to  himself,  by  the  loss  and  damage  of  his 
Master,  as  the  being  bribed  to  make  ill  bargains  for  him,  and 
many  the  like.  Nay,  indeed  this  sort  of  unfaithfulness  is 
worse  than  common  theft,  by  how  much  there  is  a  greater 
trust  reposed,  the  betraying  whereof  adds  to  the  crime.  As 
for  the  other  sort  of  unfaithfulness,  that  of  wasting,  though 
without  gain  to  themselves,  it  differs  not  much  in  effect  from 
this,  the  Master  may  lose  as  much  by  the  one  as  the  other, 
and  then  what  odds  is  it  to  him,  whether  he  be  robbed  by 
the  covetousness  or  negligence  of  his  servant  ?  And  it  is  still 
the  same  breach  of  trust  with  the  former  ;  for  every  Master 
is  supposed  to  intrust  his  affairs  as  well  to  the  care  as  the 


SUNDAY  XV.]  masters'  DUTY.  235 

honesty  of  his  servant :  for  it  would  be  Uttle  advantage  to  the 
Master  to  be  secured  that  his  servant  would  not  himself 
cheat  him,  whilst  in  the  mean  time  he  would  by  his  careless- 
ness give  opportunity  to  others  to  do  it :  therefore  he  that 
doth  not  look  to  his  Master's  profit,  deceives  his  trust,  as 
well  as  he  that  unjustly  provides  for  his  own. 

27.  A  third  duty  of  a  servant,  is  patience  and  meekness, 
under  the  reproofs  of  his   Master,  not  an- 

.  .1,        A  xi  1,      X  SUBMISSION  TO 

swering  again,,  as  the  Apostle  exhorts. 
Tit.  ii.  9,  that  is,  not  making  such  surly 
and  rude  replies,  as  may  increase  the  Master's  displeasure, 
a  thing  too  frequent  among  servants,  even  in  the  justest  repre- 
hensions ;  whereas  Saint  Peter  directs  them  patiently  to  suffer 
even  the  most  undeserved  correction,  even  when  they  do  well 
and  suffer  for  it,  1  Pet.  ii.  20.  But  the  patient  suffering  of 
rebuke  is  not  all  that  is  required  of  servants  in  this  matter, 
they  must  also  mend  the  fault  they  are  rebuked  for,  and  not 
think  they  have  done  enough,  when  they  have  (though  never 
so  dutifully)  given  the  Master  the  hearing. 

28.  A  fourth  duty  of  a  servant  is  Diligence  :  he  must  con- 
stantly attend  to  all  those  things,  which  are 

.1         /^-  ex.-         1  ^         I     ■         u-  DILIGENCE. 

the  duties  of  his  place,  and  not  give  him- 
self to  idleness  and  sloth,  nor  yet  lo  company-keeping,  gaming, 
or  any  other  disorderly  course,  which  may  take  him  off  from 
his  Master's  business.  All  these  are  necessary  duties  of  a 
servant,  which  they  are  carefully  and  conscionably  to  perform, 
not  so  much  to  escape  the  Master's  anger  as  God's  who  will 
certainly  call  every  one  of  them  to  an  account,  how  they 
have  behaved  themselves  towards  their  earthly  Masters. 

29.  Now  on  the  other  side  there  are  some  things  also  ow- 
ing from  the  Masters  to  their  servants :  as 

first,  the  Master  is  bound  to  be  just  to  them, 

r  •  .u  Ai-  \.-    v!        TO  THEIR  SER- 

m  performing  those   conditions  on  which 

*i,  u-       ]  u  1       ^1  VANTS  JUSTICE. 

they  were  hired ;  such  are  commonly  the 

giving  them  food  and  wages,  and  that  Master  that  withholds 

these,  is  an  oppressor. 

30.  Secondly,  the  Master  is  to  admonish  and  reprove  the 
servant  in  case  of  fault,  and  that  not  only 

in  faults  against  them,  wherein  few  masters 
are  backward ;  but  also  and  more  especially  in  faults  against 
God,  whereat  every  master  ought  to  be  more  troubled  than 
at  those  which  tend  only  to  his  own  loss,  or  inconvenience  ; 
the  dishonour  of  God,  and  the  hazard  of  the  meanest  man's 


236  masters'  duty.  [sunday  xv. 

soul,  being  infinitely  more  worthy  our  disquiet,  than  any 
thing  of  the  other  kind  can  be.  And  therefore,  when  masters 
are  presently  on  fire  for  any  little  negligence  or  fault  of  a 
servant  towards  themselves,  and  yet  can,  without  trouble,  see 
them  inin  into  the  greatest  sins  against  God,  it  is  a  sign  they 
consider  their  own  concernments  too  much,  and  God's  glory 
and  their  servants'  souls  too  little.  This  is  too  commonly 
the  temper  of  masters,  they  are  generally  careless  how  their 
servants  behave  themselves  towards  Gk)d,  how  disordered  and 
profane  their  families  are,  and  therefore  never  bestow  any 
exhortation,  or  admonition,  to  persuade  them  to  virtue,  or 
draw  them  from  vice  ;  such  masters  forget  that  they  must 
one  day  give  an  account  how  they  have  governed  their  fami- 
lies. It  is  certainly  the  duty  of  every  Ruler  to  endeavour  to 
advance  piety  and  godliness  among  all  those  that  are  under 
his  charge,  and  that  as  well  in  this  lesser  dominion  of  a  fam- 
ily, as  in  the  greater  of  a  realm  or  nation.  Of  this  David  was 
so  careful,  that  we  see  he  professes  Psalm  ci.  7,  That  no  de- 
ceitful person  should  dwell  in  his  house,  that  he  that  told 
lies  should  not  tarry  in  his  sight ;  so  much  he  thought 
himself  bound  to  provide,  that  his  family  might  be  a  kind  of 
church,  an  assembly  of  godly  upright  persons :  and  if  all 
masters  would  endeavour  to  have  theirs  so,  they  would  besides 
the  eternal  reward  of  it  hereafter,  find  a  present  benefit  by  it, 
their  worldly  business  would  thrive  much  the  better ;  for  if 
their  servants  were  brought  to  make  conscience  of  their 
ways,  they  would  then  not  dare  either  to  be  negligent  or 
false. 

31.  But  as  it  is  the  duty  of  masters  to  admonish  and  re- 
prove their  servants,  so  they  must  also  look  to  do  it  in  a  due 
manner,  that  is,  so  as  may  be  most  likely  to  do  good,  not  in 
passion  and  rage,  which  can  never  work  the  servant  to  any 
thing  but  the  despising  or  hating  him  ;  but  with  such  sober 
and  grave  speeches,  as  may  convince  him  of  his  fault,  and 
may  also  assure  him,  that  it  is  a  kind  desire  of  his  amend- 
ment (and  not  a  willingness  to  wreak  his  own  rage)  which 
makes  the  Master  thus  to  rebuke  him. 

32.  A  third  duty  of  the  Master  is  to  set  good  example  of 

honesty  and  godliness  to  his  servants,  with- 
GOOD  EXAMPLE.    ^^^  ^^j^-^j^  -^  -^  ^^^  ^^j  ^^^  exhortatious  or 

reproofs  he  can  use  will  ever  do  good ;  or  else  he  pulls  down 
more  with  his  example,  than  it  is  possible  for  him  to  build 


SUNDAY  XVI.]        DUTY  OF  CHARITY.  237 

with  the  other ;   and  it  is  madness  for  a  drunken  or  profane 
master  to  expect  a  sober  and  godly  family. 

33.  Fourthly,  the  master  is  to  provide  that  his  servants 
may  not  want  means  of  being  instructed  in 

their  duty,  as  also  that  they  may  daily  have      ^^^^^  ^^  ^^' 
constant  times  of  worshipping  God  publicly,        struction. 
by  having  prayers  in  the  family ;   but  of  this  I  have  spoken 
before  under  the  head  of  Prayer,  and  therefore  shall  here 
say  no  more  of  it. 

34.  Fifthly,  the  master,  in  all  affairs  of  his  own,  is  to  give 
reasonable   and   moderate   commands,  not 

laying  greater  burdens  on  his  servants  than  ^o^^^ration  m 
they  are  able  to  bear,  particularly  not  re-  commands. 
quiring  so  much  work,  that  they  shall  have  no  time  to  bestow 
t>n  their  souls  ;  as  on  the  other  side  he  is  not  to  permit  them 
to  live  so  idly  as  may  make  them  either  useless  to  him,  or 
may  betray  themselves  to  any  ill. 

35.  Sixthly,  the  master  is  to  give  his  servants  encourage- 
ment in  well-doing,  by  using  them  with 

tliat  bounty  and  kindness  which  their  faith-     ^^^^ourage- 
fulness,  and  diligence,  and  piety  deserves  ;  ^^^"^  ^^  well- 
and  finally,  in  all  his  dealing  with  them,  he  doing. 

is  to  Remember  that  himself  hath,  as  the  Apostle  saith,  Ephes. 
vi.  9,  a  Master  in  heaven,  to  whom  he  must  give  an  account 
of  the  usage  of  his  meanest  servant  on  earth.  Thus  have  I 
briefly  run  through  those  several  relations  to  which  we  owe 
particular  Duty,  and  so  have  done  with  that  first  branch  of 
Duty  to  our  neighbours,  that  of  Justice. 


SUNDAY  xvi. 

Other  Branches  of  our  Duty  to  our  Neighbour.     Of  Charity  to  Men's 
Souls,  Bodies,  Goods,  and  Credit. 

The  second  branch  of  our  Duty  to  our  Neighbours  is 
Charity,  or  Love.  This  is  the  great  Gos- 
pel-duty so  often  enjoined  us  by  Christ;  charity. 
the  new  commandment,  as  himself  calls  it,  John  xiii. 
34,  tliat  ye  love  one  another,  and  this  is  again  repeated 
twice  in  one  chapter,  John  xv.  12,  17,  and  the  first  episde 
of  St.  John  is  almost  wholly  spent  in  the  persuasion  of  this 


238  DUTY  OF  CHARITY.  [sUNDAY  XVI. 

one  duty,  by  which  we  may  see  it  is  no  matter  of  indiffer- 
ence, but  most  strictly  required  of  all  that  profess  Christ. 
Indeed  himself  has  given  it  as  the  badge  and  livery  of  his 
disciples,  John  xiii.  35,  By  this  shall  all  men  know  ye  are 
my  disciples,  if  ye  have  love  one  to  another. 

This  Charity  may  be  considered  two  ways  ;  first,  in  re- 
spect of  the  Affections  ;  secondly,  of  the 
Actions.     Charity  in  the  affections  is  a  sin- 

FECTIONS.  1  .    J  il-   u     J-  X  •  T. 

cere  kmdness,  which  disposes  us  to  wish 
all  good  to  others,  and  that  in  all  their  capacities,  in  the  same 
manner  that  justice  obligeth  us  to  wish  no  hurt  to  any  man, 
in  respect  either  of  his  soul,  his  body,  his  goods,  or  his  cre- 
dit ;  so  this  first  part  of  Charity  binds  us  to  wish  all  good 
to  them  in  all  these. 

And  first  for  the  Soul.     If  we  have  any  the  least  spark 
,  of  Charity,  we  cannot  but  wish  all  good 

TO  MEN  S  •  . 

to  men's  souls ;  those  precious  things  which 
Christ  thought  worth  the  ransoming  with 
his  own  blood,  may  surely  well  challenge  our  kindness  and 
good  wishes ;  and  therefore,  if  we  do  not  thus  love  one 
another,  we  are  far  from  obeying  that  command  of  loving  as 
he  hath  loved ;  for  it  was  the  souls  of  men  which  he  loved 
so  tenderly,  and  both  did  and  suffered  so  much  for.  0f  this 
love  of  his  to  Souls  there  are  two  great  and  special  effects  : 
the  first,  the  purifying  them  here  by  his  grace  ;  the  second, 
the  making  them  everlastingly  happy  in  his  glory  ;  and  both 
these  we  are  so  far  to  copy  out  in  our  kindness,  as  to  be 
earnestly  desirous  that  all  men  should  arrive  to  that  purity 
and  holiness  here,  which  may  make  them  capable  of  eternal 
happiness  hereafter.  It  were  to  be  hoped,  that  none,  that 
himself  carried  a  Soul  about  him,  could  be  so  cruel  to  that 
of  another  man's,  as  not  sincerely  to  wish  this,  did  not  ex- 
perience show  us  there  are  some  persons,  whose  malice  is 
so  devilish,  as  to  reach  even  to  the  direct  contrary  ;  the  wish- 
ing not  only  the  sin,  but  the  damnation  of  others.  Thus 
may  you  have  some,  who,  in  any  injury  or  oppression  they 
suffer,  make  it  their  only  comfort  that  their  enemies  will 
damn  themselves  by  it ;  when  alas  !  that  should  to  a  Christ- 
ian be  much  more  terrible,  than  any  suffering  they  could 
bring  upon  him.  He  that  is  of  this  temper,  is  a  disciple  of 
Satan,  not  of  Christ,  it  being  directly  contrary  to  the  whole 
scope  of  that  grand  Christian  precept,  of  loving  our  neigh- 
hours  as  ourselves.    For  it  is  sure,  no  man  that  believes  there 


SUNDAY  XVI.]  DUTY  OF  CHARITY.  239 

is  such  a  thing  as  damnation,  wishes  it  to  himself;  be  he 
never  so  fond  of  the  ways  that  lead  to  it,  yet  he  wishes  that 
may  not  be  his  journey's  end  ;  and  therefore,  by  that  rule  of 
charity,  should  as  much  dread  it  for  his  neighbour. 

Secondly,  We  are  to  wish  all  good  to  the  bodies  of  men, 
all   health  and  welfare  ;    we  are  generally 
tender  enough  of  our  own  bodies,  dread 
the  least  pain  or  ill  that  can  befall  them  :  ^    '  ' 

Now  Charity,  by  virtue  of  the  foremen- 
tioned  precept,  extends  this  tenderness  to  all  others :  and 
whatever  we  apprehend  as  grievous  to  ourselves,  we  must 
be  unwilling  should  befall  another.  The  like  is  to  be  said 
of  the  other  two,  goods  and  credit,  that  as  we  wish  our  own 
thriving  and  reputation,  so  we  should  likewise  that  of  others, 
or  else  we  can  never  be  said  to  love  our  neighbours  as 
ourselves. 

This  Charity  of  the  affections,  if  it  be  sincere,  will  cer- 
tainly have  these  several  effects,  which  are 

11       r  *    *u    ^    *i,  n         EFFECTS  OF  THIS 

SO  inseparable  Irom  it,  that  they  are  otten 
in  Scripture  accounted  as  parts  of  the  duty, 
and  SO  most  strictly  required  of  us  ;  First,  it  will  keep  the 
mind  in  a  peaceable  and  meek  temper  towards  others,  so  far 
from  seeking  occasion  of  contentions,  that  no  provocation 
shall  draw  us  to  it ;  for  where  we  have  kindness  we  shall  be 
unapt  to  quarrel,  it  being  one  of  the  special  qualities  of 
Charity,  that  it  is  not  easily  provoked^  1  Cor.  xiii.  5.  And 
therefore  whoever  is  unpeaceable,  shows  his  heart  is  destitute 
of  this  Charity.  Secondly,  it  will  breed  compassion  towards 
all  the  miseries  of  others  ;  every  mishap  that  befalls  where 
we  wish  well,  is  a  kind  of  defeat  and  disaster  to  ourselves  ; 
and  therefore,  if  we  wish  well  to  all,  we  shall  be  thus  con- 
cerned in  the  calamities  of  all,  have  a  real  grief  and  sorrow 
to  see  any  in  misery,  and  that  according  to  the  proportion 
of  the  suffering.  Thirdly,  it  will  give  us  joy  in  the  prosperi- 
ties of  others.  Solomon  observes.  Pro  v.  xiii.  19,  that  the 
desire  accomplished  is  sweet  to  the  soul;  and  then  whoever 
has  this  real  desire  of  his  neighbour's  welfare,  his  desire  is 
accomplished  in  their  prosperity,  and  therefore  he  cannot 
but  have  contentment  and  satisfaction  in  it.  Both  these  are 
together  commanded  by  St.  Paul,  Rom.  xii.  12,  Rejoice  with 
them  that  rejoice,  weep  with  them  that  weep.  Fourthly,  it 
will  excite  and  stir  up  our  prayers  for  others ;  we  are  of 
ourselves  impotent,  feeble  creatures,  unable  to  bestow  bless- 


240  DUTY  OF  CHARITY.  [sUNDAY  XVI. 

ings  where  we  most  wish  them  ;  therefore  if  we  do  indeed 
desire  the  good  of  others,  we  must  seek  it  on  their  behalf 
from  him,  whence  every  good  and  perfect  gift  cometh, 
James  i.  17.  This  is  so  necessary  a  part  of  Charity,  that 
without  it  our  kindness  is  but  an  insignificant  thing,  a  kind 
of  empty  compliment.  For  how  can  he  be  believed  to  wish 
well  in  earnest,  who  will  not  thus  put  life  and  efficacy  into 
his  wishes  by  forming  them  into  prayers,  which  will  other- 
wise be  vain  and  fruitless  ?  The  Apostle  thought  not  fit  to 
leave  men  to  their  bare  wishes,  but  exhorts  that  supplications, 
prayers,  and  giving  of  thanks  be  made  for  all  men^  1  Tim. 
ii.  1,  which  precept  all  that  have  this  true  charity  of  the 
heart,  will  readily  conform  to.  These  severals  are  so  naturally 
the  fruits  of  this  Charity,  that  it  is  a  deceit  for  any  man  to 
persuade  himself  he  hath  it,  who  cannot  produce  these  fruits 
to  evidence  it  by. 

But  there  is  yet  a  further  excellency  of  this  grace  ;  it  guards 
the  mind  and  secures  it  from  several  great 

IT  CASTS  OUT  11  .  V      <.  c  T7 

and  dangerous  vices  ;  as  first  trom  Envy  ; 
this  is  by  the  aposde  taught  us  to  be  the 
property  of  Charity,  1  Cor.  xiii.  4,  Charity  envieth  not ; 
and  indeed  common  reason  may  confirm  this  to  us,  for  envy 
is  a  sorrow  at  the  prosperity  of  another,  and  therefore  must 
needs  be  directly  contrary  to  that  desire  of  it  which  we 
showed  before  was  the  effect  of  love ;  so  that  if  love  bear 
sway  in  the  heart,  it  will  certainly  chase  out  envy.  How 
vainly  then  do  those  pretend  to  this  virtue,  that  are  still 
grudging,  and  repining  at  every  good  hap  of  others  ! 

Secondly,  it  keeps  down  pride  and  haughtiness.  This  is 
also  taught  us  by  the  Apostle  in  the  fore- 
mentioned  place,  charity  vaimteth  not  it- 
self, is  not  puffed  up  ;  and  accordingly  we  find,  that  where 
this  virtue  of  love  is  commanded,  there  humility  is  joined 
with  it.  Thus  it  is.  Col.  iii.  13,  Put  on,  therefore,  bowels 
of  mercies,  kindness,  humbleness  of  mind:  and  Rom.  xii.  10, 
Be  kindly  affectioned  one  towards  another  with  brotherly 
love,  in  honour  preferring  one  another,  where  you  see  how 
close  an  attendant  humility  is  of  love.  Indeed  it  naturally 
flows  from  it,  for  love  always  sets  a  price  and  value  upon 
the  thing  beloved,  makes  us  esteem  and  prize  it ;  thus  we  too 
constantly  find  it  in  self-love,  it  makes  us  think  highly  of 
ourselves,  that  we  are  much  more  excellent  than  other  men. 
Now  if  love  thus  placed  on  ourselves  beget  pride,  let  us  but 


SUNDAY  XVI.]  DUTY  OF  CHARITY.  241 

divert  the  course,  and  turn  this  love  on  our  brethren,  and  it 
will  as  surely  beget  humility,  for  then  we  should  see  and 
value  those  gifts  and  excellencies  of  theirs,  which  now  our 
pride,  or  our  hatred  makes  us  to  overlook  and  neglect,  and 
not  think  it  reasonable  either  to  despise  them,  or  vaunt  and 
magnify  ourselves  upon  such  a  comparison ;  we  should  cer- 
tainly find  cause  to  put  the  apostle's  exhortation  in  practice, 
Phil.  ii.  4,  That  we  should  esteem  others  better  than  our- 
selves. Whoever,  therefore,  is  of  so  haughty  a  temper,  as 
to  villify  and  disdain  others,  may  conclude,  he  hath  not  this 
charity  rooted  in  his  heart. 

Thirdly,  it   casts  out   censoriousness  and  rash  judging. 
Charity,  as  the  apostle  saith,  1  Cor.  xiii.  5, 
thinketh  no  evil:  is  not  apt  to  entertain  ill      censorious- 
conceits  of  others,  but  on  the  contrary,  as  ^  ^* 

it  follows,  verse  7,  believeth  all  things,  hopeth  all  things  ; 
that  is,  it  is  forward  to  believe  and  hope  the  best  of  all  men  ; 
and  surely  our  own  experience  tells  us  the  same,  for  where 
we  love  we  are  usually  unapt  to  discern  faults,  be  they  never 
so  gross  (witness  the  great  blindness  we  generally  have  to- 
wards our  own)  and  therefore  shall  certainly  not  be  like  to 
create  them,  where  they  are  not,  or  to  aggravate  them  beyond 
their  true  size  and  degree :  and  then  to  what  shall  we  im- 
pute those  unmerciful  censures  and  rash  judgments  of  others, 
so  frequent  among  men,  but  to  the  want  of  this  charity. 

Fourthly,  it  casts  out  dissembling  and  feigned  kindness ; 
where  this  true  and  real  love  is,  that  false 
and  counterfeit  one  flies  from  before  it,  and 
this  is  the  love  we  are  commanded  to  have,  such  as  is  with- 
out dissimulation,  Rom.  xii.  9.  Indeed,  where  this  is  rooted 
in  the  heart,  there  can  be  no  possible  use  of  dissimulation ; 
because  this  is  in  truth  all  that  the  false  one  would  seem  to 
be,  and  so  is  as  far  beyond  it  as  nature  is  beyond  art ;  nay 
indeed  as  a  divine  virtue  is  beyond  a  foul  sin  ;  for  such  is 
that  hypocritical  kindness ;  and  yet  it  is  to  be  feared,  that 
does  too  generally  usurp  the  place  of  this  real  charity  ;  the 
efi*ects  of  it  are  too  visible  among  us,  there  being  nothing  more 
common  than  to  see  men  make  large  professions  to  those  who, 
as  soon  as  their  backs  are  turned,  they  either  deride  or  mis^ 
chief. 

Fifthly,  it  casts  out  all  mercenariness,  and  self-seeking :  it 
is  of  so  noble  and  generous  a  temper,  that 

•     J         •  11  •    ^  •  o  •  \  SELF-SEEKING. 

It  despises  all  projectmgs  tor  gam  or  advan- 

21 


242  DUTY  OF  CHARITY.  [sUNDAY  XVI. 

tage  :  Love  seeketh  not  her  own,  1  Cor.  xiii.  5.  And  there- 
fore that  huckstering  kind  of  love  so  much  used  in  the  world, 
which  places  itself  only  there,  where  it  may  fetch  in  benefit, 
is  very  far  from  this  charity. 

Lastly,  It  turns  out  of  the  heart  all  malice  and  desire  of 
Revenge,  which  is  so  utterly  contrary  to  it, 
REVENGE.  ^^^^  .^  .g  ijnpossible  they  should  both  dwell 

in  the  same  breast ;  it  is  the  property  of  love  to  bear  all 
things,  1  Cor.  xiii.  7  ;  to  endure  the  greatest  injuries,  with- 
out thought  of  making  any  other  return  to  them  than  prayers 
and  blessings,  and  therefore  the  malicious  revengeful  person 
is  of  all  others  the  greatest  stranger  to  this  charity. 

It  is  true,  if  this  virtue  were  to  be  exercised  but  towards 
some  sort  of  persons,  it  might  consist  with 
malice  to  others,  it  being  possible  for  a  man 
TO  BE  EXTENDED  ^^^^  bitterly  hates  one  to  love  another:  but 
we  are  to  take  notice  that  this  Charity  must 
not  be  so  confined,  but  must  extend  and 
stretch  itself  to  all  men  in  the  world,  particularly  to  enemies, 
or  else  it  is  not  that  divine  charity  commended  to  us  by 
Christ.  The  loving  of  friends  and  benefactors  is  so  low  a 
pitch,  that  the  very  publicans  and  sinners,  the  worst  of  men, 
were  able  to  attain  to  it,  Matt.  v.  46.  And  therefore  it  is 
not  counted  rewardable  in  a  disciple  of  Christ ;  no,  he  expects 
we  should  soar  higher,  and  therefore  hath  set  us  this  more 
spiritual  and  excellent  precept  of  loving  of  enemies.  Matt. 
iv.  44,  I  say  unto  you,  love  your  enemies,  bless  them  that 
curse  you,  and  pray  for  them  that  despitefully  use  you,  and 
persecute  you,  and  whosoever  does  not  thus,  will  never  be 
owned  by  him  for  a  disciple.  We  are  therefore  to  conclude, 
that  all  which  hath  been  said  concerning  this  charity  of  the 
affections,  must  be  understood  to  belong  as  well  to  our  spite- 
fullest  enemy,  as  our  most  obliging  friend ;  but  because  this  is 
a  duty  to  which  the  fro  ward  nature  of  man  is  apt  to  object 
much,  it  will  not  be  amiss  to  insist  a  litde  on  some  considera- 
tions which  may  enforce  it  on  us. 

And  first,  consider  what  hath  been  already  touched  on, 
that  it  is  the  command  of  Christ,  both  in 
the  texts  above  mentioned,  and  multitudes 
of  others  ;  there  being  scarce  any  precept 
so  often  repeated  in  the  New  Testament, 
as  this  of  loving  and  forgiving  of  our  ene- 
mies.    Thus,  Ephes.  iv.  32,  Be  ye  kind  one  to  another. 


SUNDAY  XVI.]  DUTY  OF  CHARITi'.  243 

tender-hearted,  forgiving  one  another.  And  again,  Col. 
iii.  13,  Forbearing  one  another,  and  forgiving  one  another, 
if  any  man  have  a  quarrel  against  any,  even  as  Christ  for- 
gave you,  so  also  do  ye.  So  also,  1  Pet.  iii.  9,  Not  render- 
ing evil  for  evil,  7ior  railing  for  railing,  hut  contrariwise 
blessings.  A  whole  volume  of  texts  might  be  brought  to 
this  purpose,  but  these  are  certainly  enough  to  convince  any 
man,  that  this  is  strictly  required  of  us  by  Christ,  and  indeed 
I  think,  there  are  few  that  ever  heard  of  the  Gospel,  but  know 
it  is  so.  The  more  prodigiously  strange  is  it,  that  men  that 
call  themselves  Christians,  should  give  no  degree  of  obe- 
dience to  it,  nay,  not  only  so,  but  even  publicly  avow,  and  pro- 
fess the  contrary,  as  we  daily  see  they  do,  it  being  ordinary 
to  hear  men  resolve,  and  declare  that  they  will  not  forgive 
such  or  such  a  man,  and  no  consideration  of  Christ's  com- 
mand can  at  all  move  them  from  their  purpose.  Certainly 
these  men  understand  not  what  is  meant  by  the  very  word 
Christian,  which  signifies  a  servant  and  disciple  of  Christ, 
and  this  Charity  is  the  very  badge  of  the  one,  and  lesson  of 
the  other :  and  therefore  it  is  the  greatest  absurdity  and  con- 
tradiction, to  profess  themselves  Christians,  and  yet  at  the 
same  time  to  resist  this  so  express  command  of  that  Christ 
whom  they  own  as  their  master.  If  I  be  a  master,  saith  God, 
where  is  my  fear?  Mal.  i.  6.  Obedience  and  reverence 
are  so  much  the  duties  of  servants,  that  no  man  is  thought  to 
look  on  him  as  a  master,  to  whom  he  pays  them  not.  Why 
tall  ye  me  Lord,  Lord,  and  do  not  the  things  I  say  ?  saith 
Christ,  Luke  vi.  46.  The  whole  world  is  divided  into  two 
great  families,  Christ's  and  Satan's,  and  the  obedience  each 
man  pays,  signifies  to  which  of  these  masters  he  belongs  ;  if 
he  obey  Christ,  to  Christ:  if  Satan,  to  Satan.  Now  this 
sin  of  malice  and  revenge  is  so  much  the  dictate  of  that 
wicked  spirit,  that  there  is  nothing  can  be  a  more  direct  obey- 
ing of  him  :  it  is  the  taking  his  livery  on  our  backs,  the  pro- 
clamation whose  servants  we  are.  What  ridiculous  impu- 
dence is  it  then,  for  men  that  have  thus  entered  themselves 
of  Satan's  family  to  pretend  to  be  the  servants  of  Christ ! 
Let  such  know  assuredly,  that  they  shall  not  be  owned  by 
him,  but  at  the  great  day  of  account,  be  turned  over  to  their 
proper  master,  to  receive  their  wages  in  fire  and  brimstone. 
A  second  consideration  is  the  example  of  God  ;  this  is  an 
argument  Christ  himself  thought  fit  to  use,  to  impress  this 
duty  on  us,  as  you  may  see,  Luke  vi.  35,  36.     Where,  after 


244  DUTY  OF   CHARITY.  [sUNDAY  XVI. 

having  given  the  command  of  loving  enemies,  he  encourages 

to  the  practice  of  it,  by  telling,  that  it  is  that 

EXAMPLE  OF     ^^j^.^j^  ^^-^^  ^^^^^  ^^  ^^^  children  of  the 

GOD.  Highest  (that  is,  it  will  give  us  a  likeness  and 

resemblance  to  him,  as  children  have  to  their  parents)/or  he  is 
kind  to  the  unthankful  and  the  evil:  and  to  the  same  purpose 
you  may  read,  Matt.  v.  45,  He  maketh  his  sun  to  rise  on 
the  evil  and  on  the  good,  and  sendeth  rain  on  the  just  and 
on  the  unjust ;  and  sure  this  is  a  most  forcible  consideration 
to  excite  us  to  this  duty.  God,  we  know,  is  the  fountain 
of  perfection,  and  the  being  like  to  him,  is  the  sum  of  all  we 
can  wish  for  ;  and  though  it  was  Lucifer's  fall,  his  ambition 
to  be  like  the  Most  High,  yet  had  the  likeness  he  affected 
been  only  that  of  holiness  and  goodness,  he  might  still  have 
been  an  angel  of  light.  This  desire  of  imitating  our  Heavenly 
Father  is  the  especial  mark  of  a  child  of  his.  Now  this 
kindness  and  goodness  to  enemies  is  most  eminently  re- 
markable in  God,  and  that  not  only  in  respect  of  the  temporal 
mercies,  which  he  indifferently  bestows  on  all,  his  sun  and 
rain  on  the  unjust,  as  in  the  text  forementioned,  but  chiefly 
in  his  spiritual  mercies.  We  are  all  by  our  wicked  works, 
Col.  i.  21,  enemies  to  him,  s.nd  the  mischief  of  that  enmity 
would  have  fallen  wholly  upon  ourselves  :  God  had  no  mo- 
tive besides  that  of  his  pity  to  us,  to  wish  a  reconciliation ; 
yet  so  far  was  he  from  returning  our  enmity,  when  he  might 
have  revenged  himself  to  our  eternal  ruin,  that  he  designs 
and  contrives  how  he  may  bring  us  to  be  at  peace  with  him. 
This  is  a  huge  degree  of  mercy  and  kindness,  but  the  means 
he  used  for  effecting  this  is  yet  far  beyond  it,  he  sent  his  own 
Son  from  heaven  to  work  it,  and  that  not  only  by  persua- 
sions, but  sufferings  also;  so  much  did  he  prize  us  miserable 
creatures,  that  he  thought  us  not  too  dear  bought  with  the 
blood  of  his  Son.  The  like  example  of  mercy  and  patience 
we  have  in  Christ  both  laying  down  his  life  for  us  enemies, 
and  also  in  that  meek  manner  of  doing  it,  which  we  find  ex- 
cellently set  forth  by  the  Apostle,  1  Pet.  ii.  22,  23,  24,  and 
commended  to  our  imitation.  Now  surely  when  all  this  is 
considered,  we  may  well  make  St.  John's  inference;  Be- 
loved, if  God  so  loved  us,  lue  ought  also  to  love  one  another, 
1  John  iv.  11.  How  shameful  a  thing  is  it  for  us  to  retain 
displeasures  against  our  brethren,  when  God  thus  lays  by 
his  towards  us,  and  that  when  we  have  so  highly  provoked 
him ! 


SUNDAY  XVI.]       DUTY  OF  CHARITY.  245 

This  directs  to  a  third  consideration,  the  comparing  our 
sins  against  God,  with  the  offences  of  our 
brethren  against  us,  which  we  no  sooner  dispro- 

shall  come  to  do,  but  there  will  appear  a     ^^^'^^^^  se- 
vast  difference  between  them,  and  that  in  ^^^ 

several  respects  :  for  first,  there  is  the  ma- 

•      ^         c  .i:  •       i.       1,  •  AGAINST  GOD, 

jesty  01  the  persons  agamst  whom  we  sm,  ^   ,    ' 

which  exceedingly  increases  the  guilt,  ^  men  s 
whereas  between  man  and  man,  there  can-  ^^^^^^"^  ^^• 
not  be  so  great  a  distance  ;  for  though  some  men  are  by  God 
advanced  to  such  eminency  of  dignity  as  may  make  an  in- 
jury offered  to  them  the  greater,  yet  still  they  are  but  men  of 
the  same  nature  with  us,  whereas  he  is  God  blessed  for  ever. 
Secondly,  there  is  his  sovereignty  and  power,  which  is  ori- 
ginal in  God,  for  we  are  his  creatures,  we  have  received  our 
whole  being  from  him,  and  therefore  are  in  the  deepest  man- 
ner bound  to  perfect  obedience,  whereas  all  the  sovereignty 
that  one  man  can  possibly  have  over  another,  is  but  imparted 
to  them  by  God,  and  for  the  most  part  there  is  none  of  this 
neither  in  the  case,  quarrels  being  most  usual  among  equals. 
Thirdly,  there  is  his  infinite  bounty  and  goodness  to  us  ;  all 
that  ever  we  enjoy,  whether  in  relation  to  this  life  or  a  better 
being  wholly  his  free  gift,  and  so  there  is  the  foulest  ingra- 
titude added  to  our  other  crimes ;  in  which  respect  also  it  is 
impossible  for  one  man  to  offend  against  another  in  such  a  de- 
gree, for  though  one  may  be  (and  too  many  are)  guilty  of 
unthankfulness  towards  men,  yet  because  the  greatest  benefits 
that  man  can  bestow  are  infinitely  short  of  those  which  God 
doth,  the  ingratitude  cannot  be  near  so  great  as  towards  God 
it  is.  Lastly,  there  is  the  greatness  and  multitude  of  our  sins 
against  God ;  which  do  infinitely  exceed  all  that  the  most 
injurious  man  can  do  against  us  ;  for  we  all  sin  much  oftener 
and  more  heinously  against  him,  than  any  man,  be  he  never 
so  malicious,  can  find  opportunities  of  injuring  his  brethren. 
This  inequality  and  disproportion  our  Saviour  intimates  in 
the  parable.  Matt,  xviii.  where  our  offences  against  God 
are  noted  by  the  ten  thousand  talents,  whereas  our  brethren's 
against  us  are  described  by  the  hundred  pence ;  a  talent 
hugely  outweighs  a  penny,  and  ten  thousand  out-numbers  a 
hundred,  yet  so  and  much  more  does  the  weight  and  number 
of  our  sins  exceed  all  the  offences  of  others  against  us  :  much 
more  might  be  said  to  show  the  vast  inequality  between  the 
faults  which  God  forgives  us ;  and  those  we  can  possibly 

21* 


246  DUTY  OF  CHARITY.  [sUNDAY  XVI. 

have  to  fori^ive  our  brethren.  But  this  I  suppose  may  suffice 
to  silence  all  the  objections  of  cruel  and  revengeful  persons, 
against  this  kindness  to  enemies.  They  are  apt  to  look  upon 
it  as  an  absurd  and  unreasonable  thing ;  but  since  God  him- 
self acts  it  in  so  much  a  higher  degree,  who  can  without 
blasphemy  say,  it  is  unreasonable  ?  If  this,  or  any  other  spi- 
ritual duty  appear  so  to  us,  we  may  learn  the  reason  from  the 
apostle,  1  CoR.  ii.  14,  The  carnal  man  receiveth  not  the 
things  of  the  Spirit  of  God,  for  they  are  foolishness  unto 
him;  it  is  the  carnality  and  fleshiness  of  our  hearts  that 
makes  it  seem  so,  and  therefore,  instead  of  disputing  against 
the  duty,  let  us  purge  our  hearts  of  that,  and  then  we  shall 
find  that  true  which  the  spiritual  wisdom  affirms  of  her 
doctrines,  Prov.  viii.  9,  They  are  all  plain  to  him,  that 
understandeth,  and  right  to  them  that  find  knowledge. 
Nay,  this  loving  of  enemies  is  not  only  a  reasonable  but  a 
pleasant  duty,  and  that  I  suppose  as  a  fourth 

PLEASANTNESS       ^         ■  .        ^-       \i,  •  .  A      ^     c 

consideration ;  there  is  a  great  deal  oi  sweet- 
ness and  delight  to  be  found  in  it.  Of  this 
I  confess  none  can  so  well  judge  as  those  that  have  practised 
it,  the  nature  even  of  earthly  pleasures  being  such,  that  it  is 
the  enjoyment  only  that  can  make  a  man  truly  know  them. 
No  man  can  so  describe  the  taste  of  any  delicious  thing  to 
another,  as  that  by  it  he  shall  know  the  relish  of  it ;  he  must 
first  actually  taste  of  it ;  and  sure  it  is  no  more  so  in  spiritual 
pleasures  ;  and  therefore  he  that  would  fully  know  the  sweet- 
ness and  pleasantness  of  this  duty,  let  him  set  to  the  practice, 
and  then  his  own  experience  will  be  the  best  informer.  But 
in  the  mean  time,  how  very  unjust,  yea,  and  foolish  is  it,  to 
pronounce  ill  of  it  before  trial !  For  men  to  say,  this  is  irk- 
some and  intolerable,  who  never  so  much  as  once  offered  to 
try  whether  indeed  it  were  so  or  no  !  Yet  by  this  very  means 
an  ill  opinion  is  brought  up  of  this  most  delightful  duty,  and 
passes  current  among  men,  whereas  in  all  justice  the  testi- 
mony of  it  should  be  taken  only  from  those  who  have  tried 
it ;  and  they  would  certainly  give  another  account  of  it. 

But  though  the  full  knowledge  hereof  be  to  be  had  only 
by  this  nearer  acquaintance,  yet  methinks  even  those  who 
look  at  it  but  at  a  distance  may  discern  somewhat  of  amiable- 
ness  in  it,  if  no  other  way,  yet  at  least  by  comparing  it  with 
the  uneasiness  of  its  contrary.  Malice  and  revenge  are  the 
most  restless,  tormenting  passions  that  can  possess  the  mind 
of  a  man,  they  keep  men  in  perpetual  study  and  care  how 


SUNDAY  XVI.j  DUTY  OF  CHARITY.  247 

to  effect  their  mischievous  purposes,  it  disturbs  their  very 
sleep,  as  Solomon  observes,  Pro  v.  iv.  16,  They  sleep  not 
except  they  have  done  mischief,  and  their  sleep  is  taken 
away  except  they  cause  some  to  fall:  yea,  it  imbitters  all 
the  good  things  they  enjoy,  so  that  they  have  no  taste  or 
relish  of  them.  A  remarkable  example  of  this  we  have  in 
Haman,  who  thought  he  abounded  in  all  the  greatness  and 
felicity  of  the  world,  yet  the  malice  he  had  to  a  poor  despicable 
man,  Mordecai,  kept  him  from  tasting  contentment  in  all  this, 
as  you  may  see,  Esther  v.  where  after  he  had  related  to  his 
friends  all  his  prosperities,  verse  11,  he  concludes  thus,  verse 
12,  Yet  all  this  availeth  me  nothing,  so  long  as  I  see  Mor- 
decai the  Jew  sitting  in  the  king^s  gate.  On  the  other  side, 
the  peaceable  spirit,  that  can  quiedy  pass  by  all  injuries  and 
affronts,  enjoys  a  continual  calm,  and  is  above  the  malice  of 
his  enemies :  for  let  them  do  what  they  can,  they  cannot  rob 
him  of  his  quiet,  he  is  firm  as  a  rock,  which  no  storms  or 
winds  can  move,  when  the  furious  and  revengeful  man  is  like 
a  wave,  which  the  least  blast  tosses  and  tumbles  from  its 
place.  But  besides  this  inward  disquiet  of  revengeful  men, 
they  often  bring  many  outward  calamities  upon  themselves, 
they  exasperate  their  enemies,  and  provoke  them  to  do  them 
greater  mischiefs,  nay,  oftentimes  they  willingly  run  them- 
selves upon  the  greatest  miseries  in  pursuit  of  their  revenge, 
to  which  it  is  ordinary  to  see  men  sacrifice  goods,  ease,  credit, 
life,  nay,  soul  itself,  not  caring  what  they  suffer  themselves, 
so  they  may  spite  their  enemy ;  so  strangely  does  this  wretched 
humour  besot  and  blind  them.  On  the  contrary,  the  meek 
person  he  often  melts  his  adversary,  pacifies  his  anger :  ^ 
soft  ansioer  turneth  away  wrath,  saith  Solomon,  Prov.  xv. 
1.  And  sure  there  is  nothing  can  tend  more  to  that  end; 
but  if  it  do  happen  that  his  enemy  be  so  inhuman,  that  he 
miss  of  doing  that,  yet  he  is  still  a  gainer  by  all  he  can  suffer. 
For  first,  he  gains  an  opportunity  of  exercising  that  most 
Christian  grace  of  charity  and  forgiveness  :  and  so  at  once  of 
obeying  the  command,  and  imitating  the  example  of  his 
Saviour,  which  is  to  a  true  Christian  spirit  a  most  valuable 
advantage ;  and  then,  secondly,  he  gains  an  accession  and 
increase  to  his  reward  hereafter.  And  if  it  be  objected,  that 
that  is  not  to  be  reckoned  in  to  the  present  pleasure  of  the 
duty,  I  answer,  that  the  expectation  and  belief  of  it  is,  and 
that  alone  is  a  delight  infinitely  more  ravishing  than  the 
present  enjoyment  of  all  sensual  pleasure  can  be. 


248  DUTY  OF  CHARITY.  [sUNDAY  XVI. 

The  fourth  consideration  is,  the  dangers  of  not  performing 
this  duty  ;  of  which  I  might  reckon  up  di- 

IF  WE  FORGIVE    ^^^^^  ^^^   j    ^^^^^    .^^-g^    ^^j^  ^^   ^^^^   ^^^^ 

NOT,  GOD  WILL  ^^^^  ^^j^-^j^  contains  in  it  all  the  rest,  and 
NOT  FORGIVE  US.  ^^^^  -^  ^^^  forfeiting  of  our  own  pardons 
from  God,  the  having  our  sins  against  him  kept  still  on  his 
score  and  not  forgiven.  This  is  a  consideration  that  methinks 
should  affright  us  into  good  nature  :  if  it  do  not,  our  malice 
is  greater  to  ourselves  than  to  our  enemies.  For  alas,  what 
hurt  is  it  possible  for  to  do  to  another  which  can  bear  any 
comparison  with  that  thou  dost  thyself,  in  losing  the  pardon 
of  thy  sins  ?  which  is  so  unspeakable  a  mischief,  that  the 
devil  himself  with  all  his  malice  cannot  wish  a  greater.  It 
is  all  he  aims  at,  first,  that  we  may  sin,  and  then  that  those 
sins  may  never  be  pardoned,  for  then  he  knows  he  has 
us  sure  enough.  Hell  and  damnation  being  certainly  the 
portion  of  every  unpardoned  sinner,  besides  all  other 
effects  of  God's  wrath  in  this  life.  Consider  this,  and  then 
tell  me  what  thou  hast  got  by  the  highest  revenge  thou  ever 
actedst  upon  another.  It  is  a  devilish  phrase  in  the  mouth 
of  men,  that  revenge  is  sweet :  but  is  it  possible  there  can 
be  (even  to  the  most  distemperate  palate)  any  such  sweetness 
in  it,  as  may  recompense  that  everlasting  bitterness  that  at- 
tends it  ?  It  is  certain  no  man  in  his  wits  can,  upon  sober 
judging,  imagine  there  is.  But  alas,  we  give  not  ourselves 
time  to  weigh  things,  but  suffer  ourselves  to  be  hurried  away 
with  the  heat  of  an  angry  humour,  never  considering  how 
dear  we  must  pay  for  it :  like  the  silly  bee,  that  in  anger 
leaves  at  once  her  sting  and  her  life  behind  her  ;  the  sting 
miy  perhaps  give  some  short  pain  to  the  flesh  it  sticks  in, 
but  yet  there  is  none  but  discerns  the  bee  has  the  worst  of 
it,  that  pays  her  life  for  so  poor  a  revenge :  so  it  is  in  the  greatest 
act  of  our  malice,  we  may  perhaps  leave  our  stings  in  others, 
put  them  to  some  present  trouble,  but  that  compared  with  the 
hurt  redounds  to  ourselves  by  it,  is  no  more  than  that  incon- 
siderable pain  is  to  death  :  nay,  not  so  much,  because  the 
mischief  that  we  bring  upon  ourselves  are  eternal,  to  which 
no  finite  thing  can  bear  any  proportion.  Remember  then, 
whensoever  thou  art  contriving  and  plotting  a  revenge,  that 
thou  quite  mistakest  the  mark :  thou  thinkest  to  hit  the  enemy, 
and,  alas,  thou  woundest  thyself  to  death.  And  let  no  man 
speak  peace  to  himself,  or  think  that  these  are  vain  terrors, 
and  that  he  may  obtain  pardon  from  God,  though  he  give 


SUNDAY  XVI.]        DUTY  OF  CHARITY.  249 

none  to  his  brethren.  For  he  that  is  truth  itself  has  assured 
us  the  contrary,  Matt.  vi.  15,  If  ye  forgive  not  men  their 
trespasses^  neither  will  your  Father  forgive  your  tres- 
passes. And  lest  we  should  forget  the  necessity  of  this  duty, 
he  hath  inserted  it  in  our  daily  prayers,  where  we  make  it 
the  condition  on  which  we  beg  pardon  from  God :  Forgive 
us  our  trespasses,  as  we  forgive  them  that  trespass  against 
us.  What  a  heavy  curse  then  does  every  revengeful  person 
lay  upon  himself,  when  he  says  this  prayer !  He  does  in 
effect  beg  God  not  to  forgive  him  ;  and  it  is  too  sure  that  part 
of  his  prayer  will  be  heard :  he  shall  be  forgiven  just  as  he 
forgives,  that  is,  not  at  all.  This  is  yet  farther  set  out  to  us 
in  the  parable  of  the  Lord  and  the  servant.  Matt,  xviii. 
The  servant  had  obtained  of  his  Lord  the  forgiveness  of  a 
vast  debt,  ten  thousand  talents,  yet  was  so  cruel  to  his 
fellow-servant,  as  to  exact  a  poor  trifling  sum  of  a  hundred 
pence,  upon  which  his  Lord  recalls  his  former  forgiveness, 
and  charges  him  again  with  the  whole  debt :  and  this  Christ 
applies  to  our  present  purpose,  verse  35,  So  likewise  shall 
my  heavenly  Father  do  unto  you,  if  ye  from  your  hearts 
forgive  not  every  man  his  brother  their  trespasses.  One 
such  act  of  uncharitableness  is  able  to  forfeit  us  the  pardon 
God  hath  granted  us,  and  then  all  our  sins  return  again  upon 
us,  and  sink  us  to  utter  ruin.  I  suppose  it  needless  to  heap 
up  more  testimonials  of  Scripture  for  the  truth  of  this  ;  these 
are  so  clear,  as  may  surely  serve  to  pursuade  any  man,  that 
acknowledges  Scripture,  of  the  great  and  fearful  danger  of 
this  sin  of  uncharitableness.  The  Lord  possess  all  our  hearts 
with  such  a  just  sense  of  it  as  may  make  us  avoid  it. 

The  last  consideration  I  shall  mention,  is  that  of  Gratitude. 
God  has  showed  wonderful  mercies  to  us, 
Christ  has  suffered  heavy  things  to  bring     gratitude  to 

r^  on 

us  into  a  capacity  of  that  mercy  and  pardon 
from  God :  and  shall  we  not  then  think  ourselves  obliged  to 
some  returns  of  thankfulness  ?  If  we  will  take  the  apostle's 
judgment,  he  tells  us,  2  Cor.  v.  15,  That  since  Christ  died 
for  us  all,  it  is  but  reasonable  that  we  should  not  hence- 
forth live  unto  ourselves,  but  unto  him  that  died  for  us. 
Indeed  were  every  moment  of  our  life  consecrated  to  his 
immediate  service,  it  were  no  more  than  common  gratitude 
requires,  and  far  less  than  such  inestimable  benefits  deserve ; 
what  a  shameful  unthankfulness  is  it  then  to  deny  him  so 
poor  a  satisfaction  as  this,  the  forgiving  our  brethren !  Suppose 


250  DUTY  OF  CHARITY.  [sUNDAY  XVI. 

a  man  that  were  ransomed  either  from  death  or  slavery,  by 
the  bounty  and  sufferings  of  another,  should  upon  his  release 
be  charged  by  him  that  so  freed  him,  in  return  of  that  kind- 
ness of  his,  to  forgive  some  slight  debt,  w^hich  was  owing  him 
by  some  third  person,  would  you  not  think  him  the  unthank- 
fullest  wretch  in  the  world,  that  should  refuse  this  to  so  great 
a  benefactor  ?  Yet  such  a  wretch,  and  much  worse,  is  every 
revengeful  person :  Christhath  bought  us  outof  eternal  slavery, 
and  that  not  with  corruptible  things,  as  silver  and  gold,  1 
Pet.  i.  19,  but  with  his  own  most  precious  blood,  and  hath 
earnestly  recommended  to  us  the  love  of  our  brethren,  and 
that  with  the  most  moving  arguments,  drawn  from  the  great- 
ness of  his  love  to  us  ;  and  if  we  shall  obstinately  refuse  him 
in  so  just,  so  moderate  a  demand,  how  unspeakable  a  vile- 
ness  is  it !  And  yet  this  we  do  downright,  if  we  keep  any 
malice  or  grudge  to  any  person  whatsoever.  Nay,  farther, 
this  is  not  barely  an  unthankfulness,  but  there  is  also  joined 
with  it  a  horrible  contempt  and  despising  of  him.  This 
peace  and  unity  of  brethren  was  a  thing  so  much  prized  and 
valued  by  him,  that  when  he  was  to  leave  the  world  he  thought 
it  the  most  precious  thing  he  could  bequeath,  and  therefore 
left  it  by  way  of  legacy  to  his  disciples,  John  xiv.  27,  Peace 
I  leave  vnth  you.  We  use  to  set  a  great  value  on  the  slight- 
est bequests  of  our  dead  friends,  to  be  exceeding  careful  not 
to  lose  them  ;  and  therefore,  if  we  wilfully  bangle  away  this 
so  precious  a  legacy  of  Christ,  it  is  a  plain  sign  we  want  that 
love  and  esteem  of  him,  which  we  have  of  our  earthly  friends, 
and  that  we  despise  him  as  well  as  his  legacy.  The  great 
prevailing  of  this  sin  of  uncharitableness  has  made  me  stand 
thus  long  on  these  considerations,  for  the  subduing  it.  God 
grant  they  may  make  such  impression  on  the  reader,  as 
7)%ay  be  available  to  that  purpose  I 

I  shall  add  only  this  one  advice,  that  these,  or  whatsoever 

other  remedies  against  this  sin,  must  be  used  timely :   it  is 

ofttimes   the  frustrating  of  bodily  medicines,  the  applying 

them  too  late ;  and  it  is  much  oftener  so  in  spiritual ;   there- 

fore,  if  it  be  possible,  let  these  and  the  like 

considerations  be  so  constantly  and  habit- 

ING  OF  RANCOUR         ,,        r-        ^     •       *i.       a,        ^     ^\    \     ^\, 

ually  fixed  in  thy  heart,  that   they  may 
frame  it  to  such  meekness,  as  may  prevent 

PRFSS£iD.  ^\^     •    •  c  •      ,-\  c 

all  rismgs  ot  rancour  or  revenge  in  thee,  tor 
it  is  much  better  they  should  serve  as  armour  to  prevent, 
than  as  balsam  to  cure  the  wound.     But  if  this  passion  be 


SUNDAY  XVI.]  DUTY  OF  CHARITY.  251 

not  yet  so  subdued  in  thee,  but  that  there  will  be  some 
stirrings  of  it,  yet  then  be  sure  to  take  it  at  the  very  first  rise, 
and  let  not  thy  fancy  chew,  as  it  were,  upon  the  injury  by 
often  rolling  it  in  thy  mind,  but  remember  betimes  the  fore- 
going considerations,  and  withal,  that  this  is  a  time  and  season 
of  trial  to  thee,  wherein  thou  mayest  show  thou  hast  profited 
in  Christ's  school,  there  now  being  an  opportunity  offered 
thee  either  of  obeying  and  pleasing  God,  by  passing  by  this 
offence  of  thy  brother,  or  else  of  obeying  and  pleasing  Satan, 
that  lover  of  discord,  by  nourishing  hatred  against  him. 
Remember  this,  I  say,  betimes,  before  thou  be  inflamed,  for 
if  this  fire  be  thoroughly  kindled,  it  will  cast  such  a  smoke 
as  will  blind  thy  reason,  and  make  thee  unfit  to  judge  even 
in  this  so  very  plain  a  case. — Whether  it  be  better,  by  obey- 
ing God,  to  purchase  to  thyself  eternal  bliss,  or  by  obeying 
Satan,  eternal  torments.  Whereas,  if  thou  put  the  question 
to  thyself  before  this  commotion  and  disturbance  of  mind,  it 
is  impossible  but  thy  understanding  must  pronounce  for  God ; 
and  then  unless  thou  wilt  be  so  perverse  that  thou  wilt 
deliberately  choose  death,  thou  wilt  surely  practise  according 
to  that  sentence  of  thy  understanding.  I  shall  add  no  more 
on  this  first  part  of  Charity,  that  of  the  Affections. 

I  proceed  now  to  that  of  the  Actions  ;  and  this  indeed  is  it, 
whereby  the  former  must  be  approved  ;  we 

\       1  4       u      -.^  -X-         u\    -C     CHARITY  IN  THE 

may  pretend  great  charity  withm,   but  it 

ACTION*? 

none  break  forth  in  the  actions,  we  may 
say  of  that  love,  as  Saint  James  doth  of  the  faith  he  speaks 
of,  that  it  is  dead,  James  ii.  20.  It  is  the  loving  in  deed, 
that  must  approve  our  hearts  before  God,  1  John  iii.  18. 
Now  this  love  in  the  actions  may  likewise  fitly  be  distributed, 
as  the  former  was,  in  relation  to  the  four  distinct  capacities 
of  our  brethren,  their  Souls,  their  Bodies,  their  Goods,  and 
Credit. 

The  Soul,  I  formerly  told  you,  may  be  considered  either 
in  a  natural  or  Spiritual  sense,  and  in  both 
of  them  Charity  binds  us  to  do  all  the  good 

we  can.     As  the  Soul  signifies  the  mind  '  ^^^ 

c  X        J  xi,  neighbour. 

01  a  man,  so  we  are  to  endeavour  the  com- 
fort and  refreshment  of  our  brethren,  desire  to  give  them  all 
true  cause  of  joy  and  cheerfulness,  especially  when  we  see 
any  under  any  sadness  or  heaviness,  then  to  bring  out  all  the 
cordials  we  can  procure,  that  is,  to  labour  by  all  Christian 
and  fit  means  to  cheer  the  troubled  spirits  of  our  brethren,  to 


252  DUTY  OF  CHARITY.  [sUNDAY  XVI. 

comfort  them  that  are  in  any  heaviness,  as  the  Apostle 
speaks,  2  Cor.  i.  4. 

But  the  Soul,  in  the  spiritual  sense,  is  yet  of  greater  con- 
cernment, and  the  securing  of  that  is  a 
HIS  SOUL.  i^atter  of  much  greater  moment,  than  the 
refreshing  of  the  mind  only,  inasmuch  as  the  eternal  sorrows 
and  sadness  of  hell  exceed  the  deepest  sorrows  of  this  life ; 
and  therefore,  though  we  must  not  omit  the  former,  yet  on 
this  we  are  to  employ  our  most  zealous  charities ;  wherein 
we  are  not  to  content  ourselves  with  a  bare  wishing  well  to 
the  souls  of  our  brethren :  this  alone  is  a  sluggish  sort  of 
kindness,  unworthy  of  those  who  are  to  imitate  the  great 
Redeemer  of  souls,  who  did  and  suffered  so  much  in  that  pur- 
chase. No,  we  must  add  also  our  endeavour  to  make  them  that 
we  wish  them ;  to  this  purpose  it  were  very  reasonable  to 
propound  to  ourselves  in  all  our  conversings  with  others, 
that  one  great  design  of  doing  some  good  to  their  souls.  If 
this  purpose  were  fixed  in  our  minds,  we  should  then  discern 
perhaps  many  opportunities,  which  now  we  overlook,  of 
doing  something  towards  it.  The  brutish  ignorance  of  one 
would  call  upon  thee  to  endeavour  his  instruction  ;  the  open 
sin  of  another,  to  reprehend  and  admonish  him  ;  the  faint  and 
weak  virtue  of  another,  to  confirm  and  encourage  him. 
Every  spiritual  want  of  thy  brother  may  give  thee  some  oc- 
casion of  exercising  some  part  of  this  Charity  :  or  if  thy  cir- 
cumstances be  such,  that  upon  sober  judging,  thou  think  it 
vain  to  attempt  any  thing  thyself,  as  if  either  thy  meanness, 
or  thy  unacquaintedness,  or  any  the  like  impediment,  be  like 
to  render  thy  exhortations  fruitless,  yet  if  thou  art  industrious 
in  thy  charity,  thou  mayest  probably  find  out  some  other  in- 
strument, by  whom  to  do  it  more  successfully.  There  can- 
not be  a  nobler  study  than  how  to  benefit  men's  souls,  and 
therefore  where  the  direct  means  are  improper,  it  is  fit  we 
should  whet  our  wits  for  attaining  of  others.  Indeed  it  is  a 
shame,  we  should  not  as  industriously  contrive  for  this  great 
spiritual  concernment  of  others,  as  we  do  for  every  worldly 
trifling  interest  of  our  own ;  yet  in  them  we  are  unwearied, 
and  try  one  means  after  another,  till  we  compass  our  end. 
But  if  after  all  our  serious  endeavours,  the  obstinacy  of  men 
do  not  suffer  us,  or  themselves  rather,  to  reap  any  fruit  from 
them,  if  all  our  wooings  and  entreatings  of  men  to  have  mercy 
on  their  own  souls  will  not  work  on  them,  yet  be  sure  to 
continue  still  to  exhort  by  thy  example.     Let  thy  great  care 


SUNDAY  XVI.]       DUTY  OF  CHARITY.  253 

and  tenderness  of  thy  own  soul  preach  to  them  the  value  of 
theirs,  and  give  not  over  thy  compassions  to  them,  but  with 
the  prophet,  Jer.  xiii.  17,  Let  thy  soul  iveep  in  secret  for 
them;  and  with  the  Psalmist,  Let  rivers  of  waters  ritn  doivn 
thine  eyes,  because  they  keep  not  God's  laiv,  Psalm  cxix. 
136.  Yea,  with  Christ  himself,  weep  over  them,  tvha  will 
not  know  the  things  that  belong  to  their  peace,  Luke  xix. 
42.  And  when  no  importunities  with  them  will  work,  yet 
even  then  cease  not  to  importune  God  for  them,  that  he  will 
draw  them  to  himself.  Thus  we  see  Samuel,  when  he  could 
not  dissuade  the  people  from  that  sinful  purpose  they  were 
upon,  yet  he  professes  notwithstanding,  that  he  will  not  cease 
praying  for  them  ;  nay,  he  looked  on  it  as  so  much  a  duty, 
that  it  would  be  sin  for  him  to  omit  it.  God  forgive,  says 
he,  that  I  should  sin  against  the  Lord,  in  ceasing  to  pray 
for  you,  1  Sam.  xii.  23.  Nor  shall  we  need  to  fear  that 
our  prayers  will  be  quite  lost,  for  if  they  prevail  not  for  those 
for  whom  we  pour  them  out,  yet  however  they  will  return 
into  our  own  bosoms.  Psalm  xxxv.  13  ;  we  shall  be  sure  not 
to  miss  of  the  reward  of  that  Charity. 

In  the  second  place,  we  are  to  exercise  this  active  Charity 
towards  the  bodies  of  our  neighbours  ;   we 

CHARITY  IN  RE" 

are  not  only  to  compassionate  their  pains 

,         •        -Uii*!  i,^  SPECT  OF  THE 

and  miseries,  but  also  to  do  what  we  can 
for  their  ease  and  relief.  The  good  Samari- 
tan, Luke  x.  had  never  been  proposed  as  our  pattern,  had 
he  not  as  well  helped  as  pitied  the  wounded  man.  It  is  not 
good  wishes,  no  nor  good  words  neither,  that  avail  in  such 
cases,  as  Saint  James  tells  us,  If  a  brother  or  sister  be  naked, 
and  destitute  of  daily  food,  and  one  of  you  say  unto  them, 
Depart  in  peace,  be  ye  warmed  and  filled,  notwithstanding 
ye  give  him  not  those  things  that  are  needful  for  the  body, 
what  doth  it  profit?  James  ii.  15,  16.  No,  sure,  it  profits 
them  nothing  in  respect  of  their  bodies,  and  it  will  profit  thee 
as  little  in  respect  of  thy  soul ;  it  will  never  be  reckoned  to 
thee  as  a  Charity.  This  relieving  of  the  bodily  wants  of  our 
brethren,  is  a  thing  so  strictly  required  of  us,  that  we  find  it 
set  down.  Matt,  xxv.,  as  the  especial  thing  we  shall  be  tried 
by  at  the  last  day,  on  the  omission  whereof  is  grounded  that 
dreadful  sentence,  verse  41,  Depart  from  me,  ye  cursed,  into 
everlasting  fire,  prepared  for  the  devil  and  his  angels. 
And  if  it  should  now  be  asked  what  are  the  particular  acts  of 
this  kind  which  we  are  /o  perform  ?  I  think  we  cannot  better 

22 


254  DUTY  OF   CHARITY.  [sUNDAY  XVI. 

inform  ourselves,  for  the  frequent  and  ordinary  ones,  than 
from  this  chapter,  where  are  set  down  these  severals  :  The 
giving  meat  to  the  hungry,  and  drink  to  the  thirsty,  har- 
bouring the  stranger,  clothing  the  naked,  and  visiting  the 
sick  and  imprisoned  ;  by  which  visiting  is  meant  not  a  bare 
coming  to  see  them,  but  so  coming  as  to  comfort  and  relieve 
them ;  for  otherwise  it  will  be  but  like  the  Levite  in  the  gos- 
pel, Luke  x.,  who  came  and  looked  on  the  wounded  m,an, 
but  did  no  more,  which  will  never  be  accepted  by  God. 
These  are  common  and  ordinary  exercises  of  this  charity,  for 
which  we  cannot  want  frequent  opportunities.  But  besides 
these  there  may  sometimes,  by  God's  especial  providence, 
fall  into  our  hands  occasions  of  doing  other  good  offices  to 
the  bodies  of  our  neighbours ;  we  may  sometimes  find  a 
wounded  man  with  the  Samaritan,  and  then  it  is  our  duty  to 
do  as  he  did ;  we  may  sometimes  find  an  innocent  person 
condemned  to  death,  as  Susanna  was,  and  then  are  with 
Daniel  to  use  all  possible  endeavour  for  their  deliverances. 
This  case  Solomon  seems  to  refer  to,  Prov.  xxiv.  W,  If 
thou  forbear  to  deliver  him.  that  is  drawn  unto  death,  and 
them  that  are  ready  to  be  slain;  if  thou  say  est,  Behold,  we 
knew  it  not ;  doth  not  he  that  pondereth  the  heart  consider  ? 
and  he  that  keepeth  thy  soul,  doth  not  he  know  it  ?  Shall 
not  he  render  to  every  m,an  according  to  his  deeds  ?  We 
are  not  lightly  to  put  off  the  matter  with  vain  excuses  but  to 
remember  that  God,  who  knows  our  most  secret  thoughts, 
will  severely  examine,  whether  we  have  willingly  omitted  the 
performance  of  such  a  charity :  sometimes  again  (nay,  God 
knows,  often  now-a-days)  we  may  see  a  man  that  by  a 
course  of  intemperance  is  in  danger  to  destroy  his  health,  to 
shorten  his  days,  and  then  it  is  a  due  charity  not  only  to  the 
soul,  but  to  the  body  also,  to  endeavour  to  draw  him  from  it. 
It  is  impossible  to  set  down  all  the  possible  acts  of  this  cor- 
poral charity,  because  there  may  sometimes  happen  such 
opportunities  as  none  can  foresee  ;  we  are  therefore  always 
to  carry  about  us  a  serious  resolution  of  doing  whatever  good 
of  this  kind  we  shall  at  any  time  discern  occasion  for,  and 
then  whenever  that  occasion  is  offered,  we  are  to  look  on  it 
as  a  call,  as  it  were  from  Heaven,  to  put  that  resolution  in 
practice.  This  part  of  charity  seems  to  be  so  much  implanted 
in  our  natures,  as  we  are  men,  that  we  generally  account 
them  not  only  unchristian,  but  inhuman,  that  are  void  of  it ; 
and  therefore  I  hope  there  will  not  need  much  persuasion  to 


SUNDAY  XVII  ]  OF  ALMS-GIVING.  255 

it,  since  our  very  nature  inclines  us  :  but  certainly  that  very 
consideration  will  serve  hugely  to  increase  the  guilt  of  those 
that  are  wanting  in  it ;  for  since  this  command  is  so  agreeable 
even  to  flesh  and  blood,  our  disobedience  to  it  can  proceed 
from  nothing  but  a  stubbornness  and  resistance  against  God 
who  gives  it. 


SUNDAY  XVII. 

Of  Charity,  Alms-giving,  &c.  Of  Charity  in  respect  of  our  Neighbour's 
Credit,  &c.  Of  Peacemaking.  Of  going  to  Law.  Of  Charity  to  our 
Enemies,  &c. 

The  third  way  of  expressing  this  Charity  is  towards  the 
Goods  or  Estate  of  our  neio-hbour  ;   we  are 

1  I-      n     •    •  '^i  -^      •  CHARITY  IN 

to  endeavour  his  thrivrnff  and  prosperity  in 

*l  .  1  1  .-u-  A  ,     t^u    4.        A      RESPECT  OF  THE 

these  outward  good  things  ;  and  to  that  end, 
be  willing  to  assist  and  further  him  in  all 
honest  ways  of  improving  or  preserving  them,  by  any  neigh- 
bourly and  friendly  office :  opportunities  of  this  do  many 
times  fall  out.  A  man  may  sometimes  by  his  power  or 
persuasion  deliver  his  neighbour's  goods  out  of  the  hands  of 
a  thief  or  oppressor ;  sometimes  again  by  his  advice  and 
counsel,  he  may  set  him  in  a  way  of  thriving,  or  turn  him 
from  some  ruinous  course  ;  and  many  other  occasions  there 
may  be  of  doing  good  turns  to  another,  without  any  loss  or 
damage  to  ourselves  :  and  then  we  are  to  do     ^^,„.„^^  _  ,„ 

.1  .  •    1,  •    1  u  *l,  TOWARDS  THE 

them,  even  to  our  rich  neighbours,  those 
that  are  as  wealthy  (perhaps  much  more 
so)  as  ourselves  :  for  though  Charity  do  not  bind  us  to  give 
to  those  that  want  less  than  ourselves,  yet  whenever  w^e  can 
further  their  profit  without  lessening  our  own  store,  it  requires 
it  of  us.  Nay,  if  the  damage  be  but  light  to  us  in  comparison 
of  the  advantage  to  him,  it  will  become  us  rather  to  hazard 
that  light  damage  than  lose  him  that  greater  advantage. 

2.  But  towards  our  poor  brother,  Charity  ties  us  to  much 
more;  we  are  there  only  to  consider  the    „^,„.„^^  ^„„ 

,'  .  ^  ,  .  -^    J         ,   ,        .•    1        ..      TOWARDS    THE 

supplying  of  his  wants,  and  not  to  stick  at 

parting  with  what  is  our  own  to  relieve  him, 

but  as  far  as  we  are  able  give  freely  what  is  necessary  to 

him.     This  duty  of  alms-giving  is  perfectly  necessary  for 


256  OF  ALMS-GIVING.  [sUNDAY  XVII. 

the  approving  our  love  not  only  to  men,  but  even  to  God  him- 
self, as  St.  John  tells  us,  1  John  iii.  17,  Whoso  hath  this 
loorhVs  goods,  and  seeth  his  brother  have  need,  and  shuttefh 
up  his  bowels  of  compassion  from  him,  how  dwelleth  the 
love  of  God  in  him  ?  It  is  vain  for  him  to  pretend  to  love 
either  God  or  man,  who  loves  his  money  so  much  better, 
that  he  will  see  his  poor  brother  (who  is  a  man,  and  bears 
the  image  of  God)  suffer  all  extremities,  rather  than  part 
with  any  thing  to  relieve  him.  On  the  other  side,  the  per- 
formance of  this  duty  is  highly  acceptable  with  God  as  well 
as  with  men. 

3.  It  is  called,  Heb.  xiii.  16,  a  sacrifice  wherewith  God 
is  well  pleased  ;  and  again,  Phil.  iv.  18,  St  Paul  calls  their 
alms  to  him,  a  sacrifice  acceptable,  well-pleasing  to  God ; 
and  the  Church  hath  always  looked  on  it  as  such,  and  there- 
fore joined  it  with  the  solemnest  part  of  worship,  the  holy 
sacrament.  But  because  even  sacrifices  themselves  under  the 
law  were  often  made  unacceptable  by  being  maimed,  and  ble- 
mished, it  will  here  be  necessary  to  inquire  what  are  the  due 
qualifications  of  this  sacrifice. 

4.  Of  these  there  are  some  that  respect  the  motive,  some 

the  manner  of  our  giving.  The  motive  may 
MOTivLS  OF  ^^  threefold,  respecting  God,  our  neighbour, 
ALMS-GIVING.  ^,^^  oursclves.  That  which  respects  God 
is  obedience  and  thankfulness  to  him  :  he  has  commanded 
we  should  give  alms,  and  therefore  one  special  end  of  our 
doing  so,  must  be  the  obeying  that  precept  of  his.  And  it 
is  from  his  bounty  alone  that  we  receive  all  our  plenty,  and 
this  is  the  properest  way  of  expressing  our  thankfulness  for 
it,  for,  as  the  Psalmist  saith,  our  goodness  extendeth  not  unto 
God,  Psalm  xvi.  2.  That  tribute  which  we  desire  to  pay 
out  of  our  estates,  we  cannot  pay  to  his  person.  It  is  the 
poor  that  are,  as  it  were,  his  proxy  and  receivers,  and  there- 
fore whatever  we  should  by  way  of  thankfulness  give  back 
again  unto  God,  our  alms  is  the  way  of  doing  it.  Secondly, 
in  respect  of  our  neighbour,  the  motive  must  be  a  true  love 
and  compassion  to  him,  a  tender  fellow-feeling  of  his  wants, 
and  desire  of  his  comfort  and  relief.  Thirdly,  in  respect  of 
ourselves,  the  motive  is  to  be  the  hope  of  that  eternal  reward 
promised  to  this  performance.  This  Christ  points  out  to  us, 
when  he  bids  us  lay  up  our  treasure  in  heaven,  Matt.  vi. 
20 ;  and  to  make  us  friends  of  the  mammon  of  unrighteous- 
ness, that  they  may  receive  us  into  everlasting  habitations. 


SUNDAY  XVII.]  OF  ALMS-GIVING  257 

Luke  xvi.  9  :  that  is,  by  a  charitable  dispensing  of  our  tem- 
poral goods  to  the  poor,  to  lay  np  a  stock  in  heaven,  to  gain 
a  title  to  those  endless  felicities  which  God  hath  promised 
to  the  charitable.  That  is  the  harvest  we  must  expect  of 
what  we  sow  in  these  works  of  mercy,  which  will  be  so  rich 
as  would  abundantly  recompense  us,  though  we  should,  as 
the  Apostle  speaks,  1  Cor.  xiii.  3,  bestow  all  our  goods  to 
feed  the  poor.  But  then  we  must  be  sure  we  make  this  our 
sole  aim,  and  not,  instead  of  this,  propose  to  ourselves  the 
praise  of  men,  as  the  motive  of  our  charity,  that  will  rob  us 
of  the  other ;  this  is  expressly  told  us  by  Christ,  Matt.  vi. 
They  that  set  their  hearts  on  the  credit  they  shall  gain  with 
men,  must  take  that  as  their  portion,  ver.  2,  Verily  I  say 
unto  you^  they  have  their  reward ;  they  choose,  it  seems, 
rather  to  have  men  their  paymasters  than  God,  and  to  them 
they  are  turned  off;  that  little  airy  praise  they  get  from  them, 
is  all  the  reward  they  must  expect :  Ye  have  no  reward  of 
iny  Father  which  is  in  heaven,  ver.  1.  We  have,  therefore, 
need  to  Avatch  our  hearts  narrowly,  that  this  desire  of  vain- 
glory steal  not  it,  and  befool  us  into  that  miserable  exchange 
of  a  vain  blast  of  men's  breath  for  those  substantial  and  eter- 
nal joys  of  heaven. 

5.  In  the  second  place,  we  must  take  care  of  our  Alms- 
givino-,  in  respect  of  the  manner  ;  and  in 

♦T.    +   ^      4.  i.      ■  1  r  n  i\T  MANNER  OF 

that,  first,  we  must  give  cheeriully.     Men 
usually  value  a  small  thing  that  is  given  s-giving. 

cheerfully,  and  with  a  good  heart,  more  than  a  much  greater, 
that  is  wrung  from  a  man  with  grudging  and  unwillingness  ; 
and  God  is  of  the  same  mind,  he  loves  a 
cheerful  giver,  2  Cor.  ix.  7,  which  the  apos- 
tle makes  the  reason  of  the  foregoing  exhortation,  of  not 
giving  grudgingly,  or  as  of  necessity,  ver.  6.  And  sure 
it  is  no  unreasonable  thing,  that  is  herein  required  of  us, 
there  being  no  duty  that  has  to  human  nature  more  of  plea- 
sure and  delight,  unless  it  be  where  covetousness  or  cruelty 
have  quite  worked  out  the  man,  and  put  a  ravenous  beast 
in  his  stead.  Is  it  not  a  most  ravishing  pleasure  to  him  that 
hath  any  bowels,  to  see  the  joy  that  a  seasonable  alms  brings 
to  a  poor  wretch?  How  it  revives  and  puts  new  spirits  in 
him  that  was  even  sinking  1  Certainly  the  most  sensual  crea- 
ture alive  knows  not  how  to  bestow  his  money  on  any  thing 
that  shall  bring  him  in  so  great  a  delight,  and  therefore  me- 
thinks  it  should  be  no  hard  matter  to  give  not  only  without 

22* 


258  OF  ALMS-GIVING.  [sUNDAY  XVII. 

grud<ring,  but  even  with  a  great  deal  of  alacrity  and  cheer- 
fulness, it  being  the  fetching  in  of  pleasure  to  ourselves. 

6.  There  is  but  one  objection  can  be  made  against  this, 

and  that  is,  that  the  danger  of  impoverish- 

THE  FEAR  OF      .^^  ^^^^,^  ^^^^  ^^  ^^^^  ^^^  givcs,  may  take 

IMPOVERISHING   ^^  ^^^^^  pleasure,  and  make  men  either  not 

OURSELVES  BY    ^-^^  ^^  .^j^^  ^^  ^^^  ^^  checrfully.     To  this 

IT,  VAIN  AND     J. answer:  That  first,  were     this    hazard 

never  so  apparent,  yet  it  being  the  command 

of  God  that  we  shall  thus  give,  we  are  yet  to  obey  cheerfully, 

and  be  as  well  content  to  part  with  our  goods  in  pursuance 

of  this  duty,  as  we  are  many  times  called  to  do  upon  some 

other.     In  which  case  Christ  tells  us,  He  that  forsakes  not 

all  that  he  hath  cannot  be  his  disciple. 

7.  But  secondly,  this  is  sure  a  vain  supposition,  God  hav- 
ing particularly  promised  the  contrary  to  the  charitable ;  that 
it  shall  bring  blessings  on  them,  even  in  these  outward  things. 
The  liberal  soul  shall  be  made  fat,  and  he  that  watereth 
shall  be  watered  also  himself  Prov.  xi.  25.  He  that  giveth 
to  the  poor  shall  not  lack,  Prov.  xxviii.  27.  And  many  the 
like  texts  there  are,  so  that  one  may  truly  say,  this  objection 
is  grounded  in  direct  unbelief.  The  short  of  it  is,  we  dare 
not  trust  God  for  this.  Giving  to  the  poor  is  directly  the 
putting  our  wealth  into  his  hands ;  He  that  giveth  to  the 
poor  lendeth  unto  the  Lord,  Prov.  xix.  17,  and  that  too  on 
solemn  promise  of  repayment,  as  it  follows  in  that  verse, 
That  which  he  hath  given  ivill  he  pay  him  again.  It  is 
amongst  men  thought  a  great  disparagement,  when  we  refuse 
to  trust  them ;  it  shows  we  either  think  them  not  sufficient 
or  not  honest.  How  vile  an  aff'ront  is  it  then  to  God  thus  to 
distrust  him  !  Nay,  indeed,  how  horrid  blasphemy,  to  doubt 
the  security  of  that  for  which  he  has  thus  expressly  passed 
his  word,  who  is  Lord  of  all,  and  therefore  cannot  be  in- 
sufficient, and  who  is  the  God  of  truth,  and  therefore  will 
not  fail  to  make  good  his  promise  !  Let  not  then  that  infidel 
fear  of  future  want,  contract  and  shut  up  thy  bowels  from 
thy  poor  brother ;  for  though  he  be  never  likely  to  pay  thee, 
yet  God  becomes  his  surety,  and  enters  bond  with  him,  and 
will  most  assuredly  pay  thee  with  increase.  Therefore  it  is 
so  far  from  being  damage  to  thee  thus  to  give,  that  it  is  thy 
great  advantage.  Any  man  would  rather  choose  to  put  his 
money  in  some  sure  hand,  where  he  may  both  improve,  and 
be  certain  of  it  at  his  need,  than  to  let  it  lie  unprofitable  by 


SUNDAY  XVII.]  OF  ALMS-GIVIiNJ.  259 

him,  especially  if  he  be  in  clangers  of  thieves  or  other  acci- 
dents by  which  he  may  probably  lose  it.  Now,  alas,  all  that 
we  possess  is  in  minutely  danger  of  losing;  innumerable 
accidents  there  are,  which  may  in  an  instant  bring  a  rich  man 
to  beggary  ;  he  that  doubts  this,  let  him  but  read  the  story  of 
Job,  and  he  will  there  find  an  example  of  it.  And  therefore 
what  so  prudent  course  can  we  take  for  our  wealth  as  to  put 
it  out  of  the  reach  of  those  accidents,  by  thus  lending  it  to 
God,  where  we  may  be  sure  to  find  it  ready  at  our  greatest 
need,  and  that  too  with  improvement  and  increase  ?  In  which 
respect  it  is  that  the  apostle  compares  alms  to  seed,  2  Cor. 
ix.  10.  We  know  it  is  the  nature  of  seed  that  is  sown  to 
multiply  and  increase,  and  so  do  all  our  acts  of  mercy,  they 
return  not  single  and  naked  to  us,  but  bring  in  their  sheaves 
with  them,  a  most  plenteous  and  bountiful  harvest.  God 
deals  not  with  our  alms  as  we  too  often  do  with  his  graces, 
wrap  them  up  in  a  napkin,  so  that  they  shall  never  bring  in 
any  advantage  to  us,  but  makes  us  most  rich  returns  :  and 
therefore  we  have  all  reason  most  cheerfully,  yea,  joyfully 
to  set  to  this  duty,  which  we  have  such  invitations  to,  as  well 
in  respect  of  our  own  interests  as  our  neighbour's  needs. 

8.  Secondly,  We  must  give  seasonably :   it  is  true  indeed 
there  are  some  so  poor,  that  an  alms  can 

^11,  1  GIVE   SEASON- 

never  come  unseasonably,  because  they 
always  want,  yet  even  to  them  there  may 
be  some  special  seasons  of  doing  it  to  their  greater  advantage ; 
for  sometimes  an  alms  may  not  only  deliver  a  poor  man 
from  some  present  extremity,  but,  by  the  right  timing  of  it, 
may  set  him  in  some  way  of  a  more  comfortable  subsistence 
afterward.  And  for  the  most,  I  presume  it  is  a  good  rule,  to 
dispense  what  we  intend  to  any,  as  soon  as  may  be,  for  delays 
are  hurtful  oftentimes  both  to  them  and  ourselves  ;  first,  as  to 
them,  it  is  sure  the  longer  we  delay,  the  longer  they  groan 
under  the  present  want ;  and  after  we  have  designed  them  a 
relief,  it  is  in  some  degree  a  cruelty  to  defer  bestowing  of  it, 
for  so  long  we  prolong  their  sufferings.  You  will  think  him 
a  hard-hearted  physician,  that  having  a  certain  cure  for  a  man 
in  pain,  should,  when  he  might  presently  apply  it,  make  un- 
necessary delays,  and  so  keep  the  poor  man  still  in  torture  ; 
and  the  same  it  is  here  ;  we  want  of  the  due  compassion,  if 
we  can  be  content  our  poor  brother  should  have  one  hour  of 
unnecessary  suffering,  when  we  have  present  opportunity  of 
relieving  him  ;  or  if  he  be  not  in  such  an  extremity  of  want, 


260  OF  ALMS-GIVING.  [sUNDAY  XVII. 

yet  whatever  we  intend  him  for  his  greater  comfort,  he  loses 
so  much  of  it  as  the  time  of  the  delay  amounts  to.  Secondly, 
in  respect  of  ourselves,  it  is  ill  to  defer ;  for  thereby  we  give 
advantage  to  the  temptations  either  of  Satan  or  our  own 
covetous  humour  to  dissuade  us  from  it.  Thus  it  fares  too 
often  with  many  Christian  duties :  for  want  of  a  speedy 
execution,  our  purposes  cool,  and  never  come  to  act;  so 
many  resolve  they  will  repent,  but  because  they  set  not 
immediately  upon  it,  one  delay  succeeds  another,  and  keeps 
them  from  ever  doing  it  at  all ;  and  so  it  is  very  apt  to  fall 
out  in  this  case,  especially  with  men  who  are  of  a  covetous 
temper,  and  therefore  they  of  all  others  should  not  trust 
themselves  thus  to  delay. 

9.  Thirdly,  We  should  take  care  to  give  prudently,  that 

is,  to  give  most  where  it  is  most  needed, 
PRUDENTLY.  ^^^^  -^^  ^^^-^  ^  manner  as  may  do  the  re- 
ceiver most  good.  Charities  do  often  miscarry  for  want  of 
this  care,  for  if  we  give  at  all  adventures  to  all  that  seem  to 
want,  we  may  sometimes  give  more  to  those  whose  sloth 
and  lewdness  is  the  cause  of  their  want,  than  to  those  who 
best  deserve  it,  and  so  both  encourage  the  one  in  their  idleness, 
and  disable  ourselves  from  giving  to  the  other.  Yet  I  doubt 
not  such  may  be  the  present  wants  even  of  the  most  unwor- 
thy, that  we  are  to  relieve  them  ;  but  where  no  such  pressing 
need  is,  we  shall  do  best  to  choose  out  the  fitter  objects  of 
charity,  such  as  are  those  who  either  are  not  able  to  labour, 
or  else  have  a  greater  charge  than  their  labour  can  maintain, 
and  to  those  our  alms  should  be  given  also  in  such  a  manner 
as  may  be  most  likely  to  do  them  good :  the  manner  of 
which  may  differ  according  to  the  circumstances  of  their  con- 
dition ;  it  may  to  some  be  best,  perhaps,  to  give  them  by  little 
and  little ;  to  others  the  giving  it  all  at  once  may  tend  more 
to  their  benefit ;  and  sometimes  a  seasonable  loan  may  do  as 
well  as  a  gift,  and  that  may  be  in  the  power  sometimes  of 
those  who  are  able  to  give  but  little  :  but  when  we  thus  lend 
on  charity,  we  must  lend  freely  without  use,  and  also  with  a 
purpose  that  if  he  should  prove  unable  to  pay,  we  will  for- 
give so  much  of  the  principal  as  his  needs  require  and  our 
abilities  will  permit.  They  want  much  of  this  charity  who 
clap  up  poor  debtors  in  prison,  when  they  know  they  have 
nothing  to  answer  the  debt,  which  is  a  great  cruelty,  to  make 
another  miserable  when  nothing  is  gained  to  ourselves  by  it. 

10.  Fourthly,  We  should  give  liberally,  we  must  not  be 


SUNDAY  XVII.]  OF  ALMS-GIVING.  261 

Strait-handed  in  our  alms,  and  give  by  such  pitiful  scantlings 
as  will  bring  almost  no  relief  to  the  receiver,  for  that  is  a  kind 
of  mockery  ;  it  is  as  if  one  should  pretend  to  feed  one  that  is 
almost  famished,  by  giving  him  a  crumb  of  bread  ;  such  doles 
as  that  would  be  most  ridiculous,  yet  I  fear  it  is  too  near  the 
proportion  of  some  men's  alms  ;  such  men  are  below  those 
disciples  we  read  of,  who  knew  only  the  baptism  of  John, 
for  it  is  to  be  observed,  that  John  Baptist,  who  was  but  the 
forerunner  of  Christ,  makes  it  a  special  part  of  his  doctrine, 
that  he  that  hath  two  coats  should  impart  to  him  that  hath 
none,  Luke  iii.  11.  He  says  not,  he  that  hath  some  great 
wardrobe,  but  even  he  that  hath  but  two  coats  must  part  with 
one  of  them  ;  from  whence  we  may  gather,  that  whatsoever 
is  above  (not  our  vanity,  but)  our  needs  should  thus  be  dis- 
posed of  when  our  brethren's  necessity  requires  it.  But  if 
we  look  into  the  first  time  of  the  Gospel,  we  shall  find  Chris- 
tianity far  exceeded  this  proportion  of  John's  ;  the  converts 
assigned  not  a  part  only,  but  frankly  gave  all  to  the  use  of 
the  brethren,  Acts  iv.  And  though  that  being  upon  an  ex- 
traordinary occasion,  will  be  no  measure  of  our  constant 
practice,  yet  it  may  show  us  how  prime  and  fundamental  a 
part  of  Christianity  this  of  charity  is,  that  at  the  very  first 
founding  of  the  church  such  vast  degrees  of  it  were  practised ; 
and  if  we  farther  consider  what  precepts  of  love  are  given  us 
in  the  Gospel,  even  to  the  laying  down  our  lives  for  the  brC' 
thren,  1  John  iii.  16,  we  cannot  imagine  our  goods  are  in 
God's  account  so  much  more  precious  than  our  lives,  that  he 
would  command  us  to  be  prodigal  of  the  one,  and  yet  allow 
us  to  be  sparing  of  the  other. 

11.  A  multitude  of  arguments  might  be  brought  to  recom- 
mend this  bounty  to  all  that  profess  Christ ;  I  shall  mention 
only  two,  which  I  find  used  by  St.  Paul  to  the  Corinthians 
on  this  occasion.  The  first  is  the  example  of  Christ,  2  Cor. 
viii.  9,  For  ye  know  the  grace  of  our  Lord  Jesus  Christy 
tvho  though  he  was  rich,  yet  for  our  sakes  he  became  poor, 
that  ye  through  his  j^overty  might  be  rich.  Christ  emptied 
himself  of  all  that  glory  and  greatness  he  enjoyed  in  Heaven 
with  his  Father,  and  submitted  himself  to  a  life  of  much 
meanness  and  poverty,  only  to  enrich  us.  And  therefore, 
for  shame,  let  us  not  grudge  to  empty  our  coffers,  to  lessen 
somewhat  of  our  heaps,  to  relieve  his  poor  members.  The 
second,  is  the  expectation  of  reward,  which  will  be  more  or 
less,  according  to  the  degrees  of  our  alms,  2  Cor.  ix.  6,  He 


262  OF  ALMS-GIVING.  [sUNDAY  XVII. 

that  soweth  sparingly  shall  reap  sparingly,  and  he  that 
soweth  bountifully  shall  reap  bountifully.  We  think  him 
a  very  improvident  husbandman  that,  to  save  a  Uttle  seed  at 
present,  sows  so  thin  as  to  spoil  his  crop  ;  and  the  same  folly 
it  will  be  in  us,  if  by  the  sparingness  of  our  alms  we  make 
ourselves  a  lank  harvest  hereafter,  lose  either  all  or  a  great 
part  of  those  rewards  which  God  hath  provided  for  the  liberal 
alms-giver.  What  is  the  proportion  which  may  be  called  a 
liberal  giving,  I  shall  not  undertake  to  set  down,  there  being 
degrees  even  in  liberality ;  one  may  give  liberally,  and  yet 
another  give  more  liberally  than  he  ;  besides,  liberality  is  to 
be  measured,  not  so  much  by  what  is  given  as  by  the  ability 
of  the  giver.  A  man  of  a  mean  estate  may  give  less  than  one 
of  a  great,  and  yet  be  the  more  liberal  person,  because  that 
little  may  be  more  out  of  his  than  the  greater  is  out  of  the 
other's.  Thus  we  see  Christ  pronounces  the  poor  widow  to 
have  given  much  more  to  the  treasury  than  all  the  rich 
men,  Luke  xxi.  3  ;  not  that  her  two  mites  were  more  than 
their  rich  gifts,  but  that  it  was  more  for  her,  she  having  left 
nothing  behind,  whereas  they  gave  out  of  their  abundance 
what  they  might  easily  spare.  Every  man  must  herein 
judge  for  himself;  we  see  the  Apostle,  though  he  earnestly 
press  the  Corinthians  to  bounty,  yet  prescribes  not  to  them 
how  much  they  shall  give,  but  leaves  that  to  their  own  breasts, 
2  Cor.  ix.  7,  Every  man  according  as  he  purposeth  in  his 
heart,  so  let  him.  give.  But  let  us  still  remember  that  the 
more  we  give  (provided  we  do  not  thereby  fail  in  the  support 
of  those  that  most  immediately  depend  on  us),  the  more 
acceptable  it  will  be  to  God,  and  the  more  rewardable  by 
him.  And  to  secure  the  performance  of  the  duty  of  alms- 
giving (whatever  the  proportion  be),  we  may  do  very  well  to 
follow  the  advice  St.  Paul  gives  the  Corinthians  in  this  mat- 
ter, 1  Cor.  xvi.  2,  Upon  the  first  day  of  the  iveek  let  every 
one  of  you  lay  by  him  in  store  as  God  hath  prospered  him. 
If  men  will  do  thus,  lay  by  somewhat  weekly,  in  store  for 
this  work  of  charily,  it  were  the  surest  way  not  to  be  un- 
provided of  somewhat  to  give  when  an  occasion  offered  itself, 
and  by  giving  so  by  little  and  little  the  expense  would  be- 
come less  sensible,  and  so  be  a  means  to  prevent  those 
grudgings  and  repinings,  which  are  apt  to  attend  men  in 
greater  disbursements  ;  and  sure  this  were  in  other  respects 
also  a  very  proper  course,  for  when  a  tradesman  casts  up 
his  weekly  account  and  sees  what  his  gains  have  been,  it  is 


SUNDAY  XVII.]  or  CHARITY.  263 

of  all  others  the  most  seasonable  time  to  offer  this  tribute  to 
God  out  of  what  he  hath  by  his  blessing  gained.  If  any  will 
say  they  cannot  so  well  weekly  reckon  their  gains,  as  by  longer 
spaces  of  time,  I  shall  not  contend  with  them  for  that  precise 
time,  let  it  be  done  monthly  or  quarterly,  so  it  be  done.  But 
that  somewhat  should  still  be  laid  by  in  bank  for  these  uses, 
rather  than  left  loose  to  our  sudden  charities,  is  sure  very 
expedient ;  and  I  doubt  not,  whoever  will  make  trial  of  it, 
will  upon  experience  acknowledge  it  to  be  so. 

12.  The  fourth  exercise  of  our  Charity  is  towards  the 
Credit  of  our  neighbour ;  and  of  this  we 
may  have  many  occasions  ;  sometimes  to- 
wards  the  innocent,  and  sometimes  also 
towards  the  guilty.  If  one  whom  we  know 
to  be  an  innocent  person  be  slandered  and  traduced.  Charity 
binds  us  to  do  what  we  may  for  the  declaring  his  innocency, 
and  delivering  him  from  that  false  imputation,  and  that  not 
only  by  witnessing  when  we  are  called  to  it,  but  by  a  volun- 
tary offering  our  testimony  on  his  behalf;  or  if  the  accusation 
be  not  before  a  court  of  justice,  and  so  there  be  no  place  for 
that  our  more  solemn  testimony,  but  that  it  be  only  a  slander 
tossed  from  one  to  another,  yet  even  there  we  are  to  do  what 
we  can  to  clear  him,  by  taking  all  occasions  publicly  to  de- 
clare what  we  know  of  his  innocency.  But  even  to  the 
guilty  there  is  some  Charity  of  this  kind  to  be  performed, 
sometimes  by  concealing  the  fault,  if  it  be  such  that  no  other 
part  of  Charity  to  others  make  it  necessary  to  discover  it,  or 
it  be  not  so  notorious  as  that  it  will  be  sure  to  betray  itself. 
The  wounds  of  reputation  are  of  all  others  the  most  incur- 
able, and  therefore  it  may  well  become  Christian  Charity  to 
prevent  them,  even  where  they  have  been  deserved  :  and 
perhaps  such  a  tenderness  in  hiding  the  fault  may  sooner 
bring  the  offender  to  repentance,  if  it  be  seconded  (as  it  ought 
to  be)  with  all  e  irnestness  of  private  admonition :  but  if  the 
fault  be  such  that  it  be  not  to  be  concealed,  yet  still  there 
may  be  place  for  this  Charity  in  extenuating  and  lessening 
it  as  far  as  the  circumstances  will  bear :  as  if  it  were  done 
suddenly  and  rashly.  Charity  will  allow  some  abatement  of 
the  censure,  which  would  belong  to  a  designed  and  deliber- 
ate act ;  and  so  proportionably  in  other  circumstances.  But 
the  most  frequent  exercises  of  this  charity  happen  towards 
those  of  whose  either  innocency  or  guilt  we  have  no  know- 
ledge, but  are  by  some  doubtful  actions  brought  under  suspi- 


264  OF  CHARITY.  [sUNDAY  XVII. 

cion  :  and  here  we  must  remember,  that  it  is  the  property  of 
love  not  to  think  evil,  to  judge  the  best ;  and  therefore  we 
are  both  to  abstain  from  uncharitable  conclusions  of  them 
ourselves,  and  as  much  as  lies  in  us  to  keep  others  from 
them  also,  and  so  endeavour  to  preserve  the  credit  of  our 
neighbour ;  which  is  oftentimes  as  much  shaken  by  unjust 
suspicions,  as  it  would  be  by  the  truest  accusations.  To 
these  cases,  I  suppose  belongs  that  precept  of  Christ,  Matt. 
vii.  1,  Judge  not  ;  and  when  we  consider  how  that  is  backed 
in  the  following  words,  that  ye  be  not  judgediWe  shall  have 
cause  to  believe  it  no  such  light  matter  as  the  world  seems 
to  account  it ;  our  merciful  judging  of  others  will  be  paid 
home  to  us,  in  the  strict  and  severe  judgment  of  God. 

13.  I  have  now  gone  through  this  Active  Charity  as  it 

relates  to  the  four  several  capacities  of  our 

brethren,  many  of  the  particulars  whereof 

'  were   before   briefly  mentioned  when  we 

SOME   RESPECTS  ,  r  t      .•  re  ^i  •    i     -i.  • 

spake  ot  Justice.     It  any  thmk  it  unproper 

ACTS  OF  JUS"  ■J  r      r 

that  the  same  Acts  should  be  made  part  of 
Justice  and  Charity  too,  I  shall  desire  them 
to  consider  that  Charity  being  by  Christ's  command  become 
a  debt  to  our  brethren,  all  the  parts  of  it  may  in  that  respect 
be  ranked  under  the  head  of  Justice,  since  it  is  sure  paying 
of  debts  is  a  part  of  that :  yet  because  in  our  common  use  we 
do  distinguish  between  the  offices  of  Justice  and  Charity,  I 
have  chosen  to  enlarge  on  them  in  particular  reference  to 
Charity.  But  I  desire  it  may  still  be  remembered  that  what- 
soever is  under  precept,  is  so  much  a  due  from  us,  that  we 
sin  not  only  against  Charity,  but  Justice  too  if  we  neglect 
it ;  which  deserves  to  be  considered  the  more  to  stir  up  our 
care  to  the  performance,  and  the  rather  because  there  seems 
to  be  a  common  error  in  this  point.  Men  look  upon  their 
Acts  of  mercy  as  things  purely  voluntary,  that  they  have  no 
obligation  to  ;  and  the  effect  of  it  is  this,  that  they  are  apt  to 
think  very  highly  of  themselves  when  they  have  performed 
any,  though  never  so  mean,  but  never  blame  themselves, 
though  they  omit  all :  which  is  a  very  dangerous,  but  withal 
a  very  natural  fruit  of  the  former  persuasions.  If  there  be 
any  Charities  wherein  Justice  is  not  concerned,  they  are 
those  which  for  the  height  and  degrees  of  them  are  not  made 
matter  of  strict  duty,  that  is,  are  not  in  those  degrees  com- 
manded by  God  :  and  even  after  these,  it  will  be  very  reason- 
able for  us  to  labour ;  but  that  cannot  be  done  without  taking 


SUNDAY  XVII.]  OF  PEACE-MAKIXG.  265 

the  lower  and  necessary  degrees  in  our  way  ;  and  therefore 
let  our  first  care  be  for  them. 

14.  To  help  us  wherein  there  will  be  no  better  means  than 
to  keep  before  our  eyes  that  ffrand  rule  of 

r        •  AT  •     tz,  7  THE    GREAT 

Loving  our  Neighbours  as  ourselves: 
this  the  Apostle  makes  the  sum  of  our 
whole  duty  to  our  neighbours,  Rom.  xiii.  9. 
Let  this  therefore  be  the  standard  whereby  to  measure  all 
thy  actions  which  relate  to  others :  whenever  any  necessity 
of  thy  neighbours  presents  itself  to  thee,  ask  thyself  whether, 
if  thou  wert  in  the  like  case,  thy  love  to  thyself  would  not 
make  thee  industrious  for  relief,  and  then  resolve  thy  love  to 
thy  neighbour  must  have  the  same  effect  with  him.  This 
is  that  royal  law,  as  St.  James  calls  it,  James  ii.  8,  which 
all  that  profess  themselves  subjects  to  Christ  must  be  ruled 
by  ;  and  whosoever  is  so  will  not  fail  of  performing  all  chari- 
ties to  others,  because  it  is  sure  he  would  upon  the  like  oc- 
casions have  all  such  performed  to  himself.  There  is  none 
but  wishes  to  have  his  good  name  defended,  his  poverty  re- 
lieved, his  bodily  suffering  succoured  ;  only  it  may  be  said 
that  in  the  spiritual  wants  there  are  some  so  careless  of  them- 
selves that  they  wish  no  supply,  they  desire  no  reproofs,  no 
instructions,  nay,  are  angry  when  they  are  given  them  ;  it 
may  therefore  seem  that  such  men  are  not  by  virtue  of  this 
rule  tied  to  those  sorts  of  Charities.  To  this  I  answer,  That 
the  love  of  ourselves,  which  is  here  set  as  the  measure  of 
that  to  our  neighbour,  is  to  be  understood  to  be  that  reason- 
able love  which  men  ought  to  have,  and  therefore,  though  a 
man  fail  of  that  due  love  he  owes  himself,  yet  his  neighbour 
hath  not  thereby  forfeited  his  right ;  he  has  still  a  claim  to 
such  a  degree  of  our  love,  as  is  answerable  to  that  which  in 
right  we  should  bear  to  ourselves,  and  such,  I  am  sure,  is 
this  care  of  our  spiritual  estate,  and  therefore  it  is  not  our 
despising  our  own  souls  that  will  absolve  us  from  Charity 
to  other  men's  :  yet  I  shall  not  much  press  this  duty  in  such 
men,  it  being  neither  likely  that  they  will  be  persuaded  to  it, 
or  do  any  good  by  it ;  their  ill  example  will  overwhelm  all 
their  good  exhortations,  and  make  them  unfruitful. 

15.  There  is  yet  one  Act  of  Charity  behind,  which  does 
not  properly  fall  under  any  one  of  the  for-  pe^ce-making. 
mer  heads,  and  yet  may  relate  to  them  all, 

and  that  is  the  making  peace  and  amity  among  others :  by 
doing  whereof  we  may  much  benefit  both  the  souls,  bodies, 

23 


266  OF  PEACE-MAKING.  [sUNDAY  XVH. 

goods,  and  credit  of  our  brethren  ;  for  all  these  are  in  danger 
by  strife  and  contention.  The  reconciling  of  enemies  is  a 
most  blessed  work,  and  brings  a  blessing  on  the  actors ;  we 
have  Christ's  word  for  it,  Blessed  are  the  peace-makers, 
Matt.  v.  9  ;  and  therefore  we  may  be  encouraged  diligently 
to  lay  hold  of  all  opportunities  of  doing  this  office  of  Charity, 
to  use  all  our  art  and  endeavour  to  take  up  all  grudges  and 
quarrels  we  discern  among  others  ;  neither  must  we  only 
labour  to  restore  peace  where  it  is  lost,  but  to  preserve  it 
where  it  is :  First,  generally,  by  striving  to  beget  in  the 
hearts  of  all  we  converse  with  a  true  value  of  that  most  pre- 
cious jewel.  Peace  ;  Secondly,  particularly,  by  a  timely  pre- 
vention of  those  jars  and  unkindnesses  we  see  likely  to  fall 
out.  It  may  many  times  be  in  the  power  of  a  discreet 
friend  or  neighbour  to  cure  those  mistakes  and  misapprehen- 
sions, which  are  the  first  beginnings  of  quarrels  and  conten- 
tions ;  and  it  will  be  both  more  easy  and  more  profitable  thus 
to  prevent  than  pacify  strifes.  It  is  sure  it  is  more  easy,  for 
when  a  quarrel  is  once  broken  out,  it  is  like  a  violent  flame 
which  cannot  so  soon  be  quenched  as  it  might  have  been 
whilst  it  was  but  a  smothering  fire.  And  then  it  is  also  more 
profitable,  for  it  prevents  many  sins,  which  in  the  progress 
of  an  open  contention  are  almost  sure  to  be  committed.  Solo- 
mon says.  In  the  multitude  of  ivords  there  wanteth  not 
sin,  Pro  v.  x.  19,  which  cannot  more  truly  be  said  of  any 
sorts  of  words  than  those  that  pass  in  anger,  and  then,  though 
the  quarrel  be  afterwards  composed,  yet  those  sins  will  still 
remain  on  their  account ;  and  therefore  it  is  a  great  Charity 
to  prevent  them. 

16.  But  to  fit  a  man  for  this  so  excellent  an  office  of  Peace- 
making, it  is  necessary  that  he  be  first  re- 

HE  THAT  UN-  ,     P,  ,  i      ,  /        ,n     r  -.u       i     ^ 

markably  peaceable  himself ;  tor  with  what 
face   canst   thou  persuade  others  to   that 

MUST  BE  PEACE-         ,.   ,     ,,  -u    ^  .  c  ^u        M"}    n 

which  thou  wilt  not  periorm  thyseli  ?  Or 

ABLE  HIMSELF.     ,  ^     ^,  x     xu  • 

how  canst  thou  expect  thy  persuasions 
should  work  ?  It  will  be  a  ready  reply  in  every  man's  mouth, 
Thou  hypocrite,  cast  out  first  the  beam  out  of  thine  own 
eye.  Matt.  vii.  5 ;  and  therefore  be  sure  thou  qualify  thy- 
self for  the  work.    There  is  one  point  of  peaceableness  which 

seems  to  be  little  regarded  among  men,  and 

that  is   in  the  case   of  Legal  trespasses ; 

men  think  it  nothing  to  go  to  law  about 


SUNDAY  XVII.]         OF  CHARITY  TO  ENEMIES.  267 

every  petty  trifle,  and  as  long  as  they  have  but  law  on  their 
side  never  think  they  are  to  blame  :  but  sure,  had  we  that  true 
peaceableness  of  spirit  which  we  ought,  we  should  be  un- 
willing for  such  slight  matters  to  trouble  and  disquiet  our 
neighbours.  Not  that  all  going  to  law  is  utterly  unchristian, 
but  such  kind  of  suits  especially,  as  are  upon  contentiousness 
and  stoutness  of  humour  to  defend  such  an  inconsiderable 
right,  as  the  parting  with  will  do  us  little  or  no  harm,  or, 
which  is  yet  worse,  to  avenge  such  a  trespass.  And  even  in 
great  matters,  he  shall  part  with  somewhat  of  his  right  for 
love  of  peace,  does  surely  the  most  christianly,  and  most 
agreeably  to  the  advice  of  the  Apostle,  1  Cor.  vi.  7,  Rather 
to  take  ivrong,  and  suffer  ourselves  to  be  defrauded.  But 
if  the  damage  be  so  unsupportable  that  it  is  necessary  for  us 
to  go  to  law,  yet  even  then  we  must  take  care  of  preserving 
peace ;  first,  by  carrying  still  a  friendly  and  Christian  tem- 
per towards  the  party,  not  suffering  our  hearts  to  be  at  all 
estranged  from  him;  secondly,  by  being  willing  to  yield  to 
any  reasonable  terms  of  agreement  whenever  they  shall  be 
offered ;  and  truly  if  we  carry  not  this  temper  of  mind  in  our 
suits,  I  see  not  how  they  can  be  reconcileable  with  that  peace- 
ableness so  strictly  required  of  all  Christians.  Let  those  con- 
sider this  who  make  it  their  pleasure  themselves  to  disquiet 
their  neighbour,  or  their  trade  to  stir  up  others  to  do  it. 
This  tender  regard  of  peace  both  in  ourselves  and  others,  is 
absolutely  necessary  to  be  entertained  of  all  those  who  own 
themselves  to  be  the  servants  of  him,  whose  title  it  is  to  be 
the  Prince  of  Peace,  Isa.  ix.  6. 

17.  All  that  remains  to  be  touched    on  concerning  this 
Charity  of  the  Actions  is  the  extent  of  it, 

u-   T,  i    u  1  *!,       f  c      THIS  CHARITY 

which  must  be  as  large  as  the  former  of 

.n  ^     ,.  *       xT,       X  1  •  •  .OF  THE  ACTIONS 

the  afteciions,  even  to  the  takmff  in,  not 

1         *  J\    ^x.  c  1    ^-         X      MUST  REACH  TO 

only  strangers,  and  those  ot  no  relation  to 
us,  but  even  of  our  bitterest  enemies.  I 
have  already  spoken  so  much  of  the  obligation  we  are  under 
to  forgive  them,  that  I  shall  not  here  say  any  thing  of  that, 
but  that  being  supposed  a  duty,  it  will  sure  then  appear  no 
unreasonable  thing  to  proceed  one  step  further,  by  doing 
them  good  turns  ;  for  when  we  have  once  forgiven  them,  we 
can  then  no  longer  account  them  enemies,  and  so  it  will  be 
no  hard  matter  even  to  flesh  and  blood  to  do  all  kind  things 
to  them.     And  indeed  this  is  the  way  by  which  we  must  try 


268  OF  SELF-LOVE.  [sUNDAY  XVII. 

the  sincerity  of  our  forgiveness.  It  is  easy  to  say,  I  forgive 
such  a  man ;  but  if  when  an  opportunity  of  doing  him  good 
is  offered,  thou  decUnest  it,  it  is  apparent  there  yet  lurks  the 
old  malice  in  thy  heart :  where  there  is  a  thorough  forgiveness, 
there  will  be  as  great  a  readiness  to  benefit  an  enemy  as  a 
friend  ;  nay,  perhaps  in  some  respects  a  greater,  a  true  chari- 
table person  looking  upon  it  as  an  especial  prize,  when  he  has 
an  opportunity  of  evidencing  the  truth  of  his  reconciliation, 
and  obeying  the  precept  of  his  Saviour,  by  doing  good  to 
them  that  hate  him,  Matt.  v.  44.  Let  us  therefore  resolve 
that  all  actions  of  kindness  are  to  be  performed  to  our  enemies, 
for  which  we  have  not  only  the  command,  but  also  the  ex- 
ample of  Christ,  who  had  not  only  some  inward  relentings 
towards  us  his  obstinate  and  most  provoking  enemies,  but 
showed  it  in  acts,  and  those  no  cheap  or  easy  ones,  but 
such  as  cost  him  his  dearest  blood.  And  surely  we  can 
never  pretend  to  be  either  obeyers  of  his  command,  or  follow- 
ers of  his  example,  if  we  grudge  to  testify  our  loves  to  our 
enemies  by  those  so  much  cheaper  ways  of  feeding  them,  in 
hunger,  and  the  like,  recommended  to  us  by  the  Apostle, 
Rom.  xii.  20.  But  if  we  could  perform  these  acts  of  kind- 
ness to  enemies  in  such  manner  as  might  draw  them  from 
their  enmity,  and  win  them  to  peace,  the  Charity  would  be 
doubled ;  and  this  we  should  aim  at,  for  that  we  see  the 
Apostle  sets  as  the  end  of  the  forementioned  acts  of  feeding, 
&;c.  that  we  may  heap  coals  of  fire  on  their  heads,  not  coals 
to  burn,  but  to  melt  them  into  all  love  and  tenderness  towards 
us  ;  and  this  were  indeed  the  most  complete  way  of  imitating 
Christ's  example,  who  in  all  he  did  and  suffered  for  us,  de- 
signed the  reconciling  of  us  to  himself. 

18.  I  have  now  showed  you  the  several  parts  of  our  duty 
to  our  neighbour,  towards  the  performance 

SELF-LOVE  A  ,  r  t    i  ^r,- 

whereof  1  know  nothmff  more  necessary 

HINDRANCE  TO      ,  ^,       ^         .  ^      r  u        ^     ^u    ^       ir 

than  the  turnmg  out  oi  our  hearts  that  self- 
love  which  so  often  possesses  them ;  and  that 
so  wholly,  that  it  leaves  no  room  for  Charity,  nay,  nor  Jus- 
tice neither  to  our  neighbour.  By  this  self-love  I  mean  not 
that  true  love  of  ourselves,  which  is  the  love  and  care  of  our 
souls  (for  that  would  certainly  help,  not  hinder  us  in  this 
duty),  but  I  mean  that  immoderate  love  of  our  own  worldly 
interests  and  advantages,  which  is  apparently  the  root  of  all 
both  injustice   and  uncharitableness   towards   others.     "We 


SUNDAY  XVII.]  OF  TURNING  TO  GOD.  269 

find  this  sin  of  self-love  set  by  the  Apostle  in  the  head  of  a 
whole  troop  of  sins,  2  Tim.  iii.  2,  as  if  it  were  some  princi- 
pal officer  in  Satan's  camp  ;  and  certainly  not  without  rea- 
son, for  it  never  goes  without  an  accursed  train  of  many 
other  sins,  which  like  the  dragon's  tail,  Rev.  xii.  4,  sweeps 
away  all  care  of  duty  to  others.  We  are  by  it  made  so 
vehement  and  intent  upon  the  pleasing  ourselves,  that  we  have 
no  regard  to  any  body  else  contrary  to  the  direction  of  St. 
Paul,  RoM.  XV.  2,  which  is  not  to  please  ourselves,  but  every 
man  to  please  his  neighbour  for  his  good  to  edification  ; 
which  he  backs  with  the  example  of  Christ,  ver.  3,  For  even 
Christ  pleased  not  himself.  If,  therefore,  we  have  any  sin- 
cere desire  to  have  this  virtue  of  Charity  rooted  in  our  hearts, 
we  must  be  careful  to  weed  out  this  sin  of  self-love,  for 
it  is  impossible  they  can  prosper  together. 

19.  But  when  we  have  removed  this  hindrance  we  must 
remember  that  this,  as  all  other  graces,  pro-       prayer  a 
ceeds  not  from  ourselves,  it  is  the  gift  of  „^,^,„  ^^  „„^ 

^     ,  1      ,1  r  ^  .1        MEANS  TO  PRO- 

God ;  and,  therefore,   we   must   earnestly        cure  it 
pray  to  him  to  work  it  in  us,  to  send  his 
Holy  Spirit,  which  once  appeared  in  the  form  of  a  Dove,  a 
meek  and  gall-less  creature,  to  frame  our  hearts  to  the  same 
temper,  and  enable  us  rightly  to  perform  this  duty. 

20.  I  HAVE  now  passed  through  those  several  branches  I 
at  first  proposed  and  showed  you  what  is       christian 
our  Duty  to  God,  Ourselves,  and  our  Neigh-     ^^^^^^  ^^^^ 
hour:  Of  which  I  may  say  as  it  is,  Luke    ^^^^ .^^^ 

«o     AT17..       7  lA  7     J*  T  K     J      possible  AND 

X.  28,  This  do,  and  thou  shall  live.  And  pleasant 
surely  it  is  no  impossible  task  to  perform 
this  in  such  a  measure  as  God  will  graciously  accept,  that 
is,  in  sincerity,  though  not  in  perfection,  for  God  is  not  that 
austere  master,  Luke  xix.  22,  that  reaps  tvhere  he  has  not 
sowed  ;  he  requires  nothing  of  us,  which  he  is  not  ready  by 
his  grace  to  enable  us  to  perform,  if  we  be  not  wanting  to 
ourselves,  either  in  asking  it  by  prayer,  or  in  using  it  by 
diligence.  And  as  it  is  not  impossible,  so  neither  is  it  such 
a  sad  melancholy  task  as  men  are  apt  to  think  it.  It  is  a  spe- 
cial policy  of  Satan's  to  do  as  the  spies  did.  Numb.  xiii.  32, 
bring  up  an  ill  report  upon  this  good  land,  this  state  of 
Christian  life,  thereby  to  discourage  us  from  entering  into  it, 
to  fright  us  with  I  know  not  what  giants  we  shall  meet  with; 

23* 


270  OF  TURNING  TO  GOD.  [sUNDAY  XVII. 

but  let  us  not  thus  be  cheated,  let  us  but  take  the  courage  to 
try,  and  we  shall  indeed  find  it  a  Canaan,  a  land  flowing 
with  milk  and  honey.  God  is  not  in  this  respect  to  his 
people  a  wilderness,,  a  land  of  darkness,  Jer.  ii.  31.  His 
service  does  not  bereave  men  of  any  true  joy,  but  helps  them 
to  a  great  deal:  Christ's  yoke  is  an  easy,  nay,  a  pleasant 
yoke,  his  burden  a  light,  yea,  a  gracious  burden.  There  is 
in  the  practice  of  Christian  duties  a  great  deal  of  pleasant 
pleasure,  and  if  we  feel  it  not,  it  is  because  of  the  resistance 
our  vicious  and  sinful  customs  make,  which  by  the  conten- 
tion raises  an  uneasiness.  But  then  first,  that  is  to  be  charged 
only  on  ourselves,  for  having  got  those  ill  customs,  and 
thereby  made  that  hard  to  us,  which  in  itself  is  most  plea- 
sant, the  duties  are  not  to  be  accused  for  it.  And  then,  se- 
condly, even  there  the  pleasure  of  subduing  those  ill  habits, 
overcoming  those  corrupt  customs,  is  such,  as  hugely  out- 
weigheth  all  the  trouble  of  the  combat. 

21.  But  it  will  perhaps  be  said  that  some  parts  of  piety 
are  of  such  a  nature  as  will  be  very  apt  to 

EVEN  WHEN  .  ,•  ,         ^c     ■  ■ 

expose  us  to  persecutions  and  sufierings  in 

TIIEY  EXPOSE  us    .,    ^  ,  i  f  .,      ,    .,  •  "^  i      ^ 

the  world,  and  that  those  are  not  loyous  but 

TO  OUTWARD  •  ^    •' 

ffrievous. 

SUFFERINGS.       ^     y  ^,     ^  •       ^x.  ^i.  • 

1  answer,  that  even  in  those  there  is 
matter  of  joy.  We  see  the  Apostles  thought  it  so  ;  They 
rejoiced  that  they  were  coimted  ivorthy  to  suffer  for  Christ's 
name,  Acts  v.  41 ;  and  St.  Peter  tells  us,  that  (f  any  suffer 
as  a  Christian,  he  is  to  glorify  God  for  it,  1  Pet.  iv.  16. 
There  is  such  a  force  and  virtue  in  the  testimony  of  a  good 
conscience,  as  is  able  to  change  the  greatest  suffering  into 
the  greatest  triumph,  and  that  testimony  we  can  never  have 
more  clear  and  lively  than  when  we  suffer  for  righteousness' 
sake;  so  that  you  see  Christianity  is  very  amiable  even  in 
its  saddest  dress ;  the  inward  comforts  of  it  do  far  surpass 
all  the  outward  tribulations  that  attend  it,  and  that  even  in 
the  instant,  while  we  are  in  the  state  of  warfare  upon  earth. 
But  then  if  we  look  forward  to  the  crown  of  our  victories, 
those  eternal  rewards  in  heaven,  we  can  never  think  those 
tasks  sad,  though  we  had  nothing  at  present  to  sweeten  them, 
that  have  such  recompenses  await  them  at  the  end ;  were 
our  labours  never  so  heavy,  we  could  have  no  cause  to  faint 
under  them.  Let  us,  therefore,  whenever  we  meet  with  any 
discouragement  in  our  course,  fix  our  eye  on  this  rich  prize, 


SUNDAY  XVII.]  OF  TURNING  TO  GOD.  271 

and  then  run  with  patience  the  race  which  is  set  before  us, 
Heb.  xii.  1.  Follow  the  Captain  of  our  salvation  through 
the  greatest  sufferings,  yea,  even  through  the  same  red  sea 
of  blood  which  he  hath  waded,  whenever  our  obedience  to 
]iim  shall  require  it;  for  though  our  fidelity  to  him  should 
bring  us  to  death  itself,  we  are  sure  to  be  no  losers  by  it,  for 
to  such  he  hath  promised  a  crown  of  life,  the  very  expecta- 
tion whereof  is  able  to  keep  a  Christian  more  cheerful  in  his 
fetters  and  dungeon,  than  a  worldling  can  be  in  the  midst  of 
his  greatest  prosperities. 

22.  All  that  remains  for  me  farther  to  add,  is  earnesdy  to 
entreat  and  beseech  the  reader,  that  with- 
out delay,  he  put  himself  into  this  so  plea- 

A  •    c  ^  u  **•  •  OF  DELAYING 

sant  and  ffamtul  a  course,  by  settmg  sm- 

1      *       B  *•  f      11    *V.  4^-  OUR  TURNING 

cerely  to  the  practice  oi  all  those  things, 

TT)   POT) 

which  either  by  this  book,  or  by  any  other 
means,  he  descerns  to  be  his  duty ;  and  the  further  he  hath 
formerly  gone  out  of  his  way,  the  more  haste  it  concerns 
him  to  make  to  get  into  it,  and  to  use  the  more  diligence  in 
walking  in  it.  He  that  hath  a  long  journey  to  go,  and  finds 
he  hath  lost  a  great  part  of  his  day  in  a  wrong  way,  will  not 
need  much  entreaty  either  to  turn  into  the  right,  or  to  quicken 
his  pace  in  it.  And  this  is  the  case  of  all  those  that  have 
lived  in  any  course  of  sin  ;  they  are  in  a  wrong  road,  which 
will  never  bring  them  to  the  place  they  aim  at,  nay,  which 
will  certainly  bring  them  to  the  place  they  most  fear  and 
abhor.  Much  of  their  day  is  spent,  how  much  will  be  left 
to  finish  their  journey  in,  none  knows ;  perhaps  the  next  hour, 
the  next  minute,  the  night  of  death  may  overtake  them : 
what  a  madness  is  it  then  for  them  to  defer  one  moment  to 
turn  out  of  that  path  which  leads  to  certain  destruction,  and 
to  put  themselves  in  that  which  will  bring  them  to  bliss  and 
glory  !  Yet  so  are  men  bewitched  and  enchanted  with  the 
deceitfulness  of  sin,  that  no  entreaty,  no  persuasion  can  pre- 
vail with  them,  to  make  this  so  reasonable,  no  necessary  a 
change;  not  but  that  they  acknowledge  it  needful  to  be  done, 
but  they  are  unwilling  to  do  it  yet ;  they  would  enjoy  all  the 
pleasures  of  sin  as  long  as  they  live,  and  then  they  hope  at 
their  death,  or  some  little  time  before  it,  to  do  all  the  business 
of  their  souls.  But,  alas  !  Heaven  is  too  high  to  be  thus 
jumped  into ;  the  way  to  it  is  a  long  and  leisurely  ascent, 
which  requires  time  to  walk.    The  hazards  of  such  deferring 


272  OF  TURNING  TO  GOD  [sUNDAY  XVII. 

are  more  largely  spoken  of  in  the  Discourse  of  Repentance : 
I  shall  not  here  repeat  them,  but  desire  the  reader  seriously 
to  lay  them  to  heart,  and  then  surely  he  will  think  it  season- 
able counsel  that  is  given  by  the  wise  man,  Ecclus.  v.  7, 
Make  no  tarrying  to  turn  to  the  Lord,  and  put  not  off  from 
day  to  day. 


PRIVATE  DEVOTIONS 

FOR    SEVERAL    OCCASIONS, 
©rbinarji  anh  €xtraorbinarn. 


PEIVATE  DEVOTIONS 

FOR    SEVERAL    OCCASIONS, 
©rbinarg  anb  (^%ixaoxbinat^. 


Christian  Reader  : 

I  HAVE,  for  the  help  of  thy  Devotions,  set  down  some  Forms  of  Pri- 
vate Prayer,  upon  several  occasions :  if  it  be  thought  an  omission  that 
there  are  none  for  Families,  I  must  answer  for  myself  that  it  was  not 
from  any  opinion,  that  God  is  not  as  well  to  be  worshipped  in  the  family 
as  the  closet;  but  because  the  Providence  of  God  and  the  Church 
hath  already  furnished  thee,  for  that  purpose,  infinitely  beyond  what 
my  utmost  care  could  do:  I  mean  the  Public  Liturgy  or  Common 
Prayer,  which  for  all  pubhc  addresses  to  God  (and  such  are  family 
prayers)  are  so  excellent  and  useful,  that  we  may  say  of  it  as  David  did 
of  Goliah's  sword,  1  Sam.  xxi.  9,  There  is  none  like  it. 

DIRECTIONS  FOR  THE  MORNING. 

,^s  soon  as  ever  thou  awakest  in  the  morning,  lift  up  thy 
heart  to  God  in  this  or  the  like  short  Prayer. 

Lord,  as  thou  hast  awakened  my  body  from  sleep,  so  by 
thy  grace  awaken  my  soul  from  sin ;  and  make  me  so  to 
walk  before  thee  this  day,  and  all  the  rest  of  my  life,  that 
when  the  last  trumpet  shall  awake  me  out  of  my  grave,  I 
may  rise  to  the  life  immortal,  through  Jesus  Christ. 


When  thou  hast  thus  begun,  suffer  not  (without  some  urgent  neces- 
sity) any  worldly  thoughts  to  fill  thy  mind,  till  thou  hast  also  paid  thy 
more  solemn  devotions  to  Almighty  God;  and,  therefore,  during  the 
time  thou  art  dressing  thyself  (which  should  be  no  longer  than  common 
decency  requires),  exercise  thy  mind  in  some  spiritual  thoughts :  as  for 
example,  consider  to  what  temptations  thy  business  or  company  that  day 

275 


276  PRIVATE  DEVOTIONS. 

are  most  like  to  lay  thee  open,  and  arm  thyself  with  resolutions  against 
them ;  or  again,  consider  what  occasions  of  doing  service  to  God,  or 
good  to  thy  neighbour,  are  that  day  most  Hkely  to  present  themselves, 
and  resolve  to  embrace  them ;  and  also  contrive  how  thou  mayest  im- 
prove them  to  the  uttermost.  But  especially  it  will  be  fit  for  thee  to  ex- 
amme  whether  there  have  any  sin  escaped  thee  since  thy  last  night's 
examination.  If  after  these  considerations  any  further  leisure  remain, 
thou  mayest  profitably  employ  it  in  meditating  on  the  general  Resurrec- 
tion (whereof  our  rising  from  our  beds  is  a  representation),  and  of  that 
dreadful  Judgment  which  shall  follow  it,  and  then  think  with  thyself  in 
what  preparation  thou  art  for  it,  and  resolve  to  husband  carefiilly  every 
minute  of  thy  time  towards  the  fitting  thee  for  that  great  account.  As 
soon  as  thou  art  ready,  retire  to  some  private  place,  and  there  offer  up  to 
God  thy  morning  sacrifice  of  praise  and  Prayer. 

PRAYERS  FOR  THE  MORNING. 

At  thy  first  kneeling  down  say, 

O  HOLY,  blessed,  and  glorious  Trinity,  three  persons  and 
one  God,  have  mercy  upon  me  a  miserable  sinner. 

Lord,  I  know  not  what  to  pray  for  as  I  ought,  O  let  thy 
Spirit  help  my  infirmities,  and  enable  me  to  ofTer  up  a  spirit- 
ual sacrifice,  acceptable  to  thee  by  Jesus  Christ. 

A  Thanksgiving. 

O  GRACIOUS  Lord,  whose  mercies  endure  for  ever,  I  thy 
unworthy  servant,  who  have  so  deeply  tasted  of  them,  de- 
sire to  render  thee  the  tribute  of  my  humblest  praises  for 
them.  In  thee,  O  Lord,  I  live,  and  move,  and  have  my  be- 
ing :  thou  first  madest  me  to  be,  and  then,  that  I  might  not 
be  miserable  but  happy,  thou  sentest  thy  Son  out  of  thy 
bosom  to  redeem  me  from  the  power  of  my  sins  by  his  grace, 
and  from  the  punishment  of  them  by  his  blood,  and  by 
both  to  bring  me  to  his  glory.  Thou  hast  by  thy  mercy 
caused  me  to  be  born  within  thy  peculiar  fold,  the  Christian 
Church,  where  I  was  early  consecrated  to  thee  in  baptism, 
and  have  been  partaker  of  all  those  spiritual  helps  which 
might  aid  me  to  perform  that  vow  I  there  made  to  thee ; 
and  when  by  my  own  wilfulness  or  negligence  I  have  failed 
to  do  it,  yet  thou  in  thy  manifold  mercies  hast  not  forsaken 
me,  but  hast  graciously  invited  me  to  repentance,  afforded 
me  all  means  both  outward  and  inward  for  it,  and  with  much 


PRIVATE  DEVOTIONS.  277 

patience  hast  attended  and  not  cut  me  off  in  the  acts  of  those 
many  damning  sins  I  have  committed,  as  I  have  most  justly 
deserved.  It  is,  O  Lord,  thy  restraining  grace  alone  by 
which  I  have  been  kept  back  from  any  the  greatest  sins  ;  and 
it  is  thy  inciting  and  assisting  grace  alone,  by  which  I  have 
been  enabled  to  do  any  the  least  good ;  therefore  not  unto 
me,  not  unto  me,  but  unto  thy  name  be  the  praises.  For 
these  and  all  other  thy  spiritual  blessings,  my  soul  doth  mag- 
nify the  Lord,  and  all  that  is  within  me  praise  his  holy  name. 
I  likewise  praise  thee  for  those  many  outward  blessings  I 
enjoy,  as  health,  friends,  food  and  raiment,  the  comforts  as 
well  as  the  necessaries  of  this  life,  for  those  continual  pro- 
tections of  thy  hand,  by  which  I  and  mine  are  kept  from 
dangers,  and  those  gracious  deliverances  thou  hast  often 
afforded  out  of  such  as  have  befallen  me,  and  for  that  mercy 
of  thine  whereby  thou  hast  sweetened  and  allayed  those 
troubles  thou  hast  not  seen  fit  wholly  to  remove  :  for  thy 
particular  preservation  of  me  this  night,  and  all  other  thy 
goodness  towards  me.  Lord,  grant  that  I  may  render  thee 
not  only  the  fruit  of  my  lips,  but  the  obedience  of  my  life, 
that  so  these  blessings  here  may  be  an  earnest  of  those 
richer  blessings  thou  hast  prepared  for  those  that  love  thee, 
and  that  for  his  sake,  whom  thou  hast  made  the  Author  of 
eternal  salvation  to  all  that  obey  him,  even  Jesus  Christ. 

A  Confession. 

O  RIGHTEOUS  Lord,  who  hatest  iniquity,  I  thy  sinful  crea- 
ture cast  myself  at  thy  feet,  acknowledging  that  I  most 
justly  deserve  to  be  utterly  abhorred  and  forsaken  by  thee : 
for  I  have  drunk  iniquity  like  water,  gone  on  in  a  continued 
course  of  sin  and  rebellion  against  thee,  daily  committing 
those  things  thou  forbidest,  and  leaving  undone  those  things 
thou  commandest ;  mine  heart,  which  should  be  an  habita- 
tion for  thy  Spirit,  is  become  a  cage  of  unclean  birds,  of  foul 
and  disordered  affections  ;  and  out  of  this  abundance  of  the 
heart  my  mouth  speaketh,  my  hands  act,  so  that  in  thoughts, 
word,  and  deed,  I  continually  transgress  against  thee.  \_Here 
mention  the  greatest  of  thy  sins.^  Nay,  O  Lord,  I  have 
despised  that  goodness  of  thine  which  should  lead  me  to 
repentance,  hardening  my  heart  against  all  tJiose  means  thou 
hast  used  for  my  amendment.  And  now.  Lord,  what  can  1 
expect  from  thee  but  judgment  and  fiery  indignation,  that  is 
indeed  the  due  reward  of  my  sins  ?     But,  0  Lord,  there  is 

24 


278  PRIVATE  DEVOTIONS. 

mercy  with  thee,  that  thou  mayest  be  feared.  O  fit  me  for 
that  mercy,  by  giving  me  a  deep  and  hearty  repentance,  and 
then,  according  to  thy  goodness,  let  thine  anger  and  thy  wrath 
be  turned  away  from  me ;  look  upon  me  in  thy  Son,  my 
blesssed  Saviour,  and  for  the  merit  of  his  sufferings  pardon 
all  my  sins.  And,  Lord,  I  beseech  thee,  by  the  power  of 
thy  grace  so  to  renew  and  purify  my  heart,  that  I  may  be- 
come a  new  creature,  utterly  forsaking  every  evil  way,  and 
living  in  constant,  sincere,  universal  obedience  to  thee  all  the 
rest  of  my  days,  that,  behaving  myself  as  a  good  and  faith- 
ful servant,  I  may  by  thy  mercy  at  the  last  be  received  into 
the  joy  of  my  Lord.     Grant  this  for  Jesus  Christ  his  sake. 

A  Prayer  for  Grace. 

O  MOST  gracious  God,  from  whom  every  good  and  perfect 
gift  cometh,  I  wretched  creature  that  am  not  able  of  myself 
so  much  as  to  think  a  good  thought,  beseech  thee  to  work 
in  me  both  to  will  and  do  according  to  thy  good  pleasure. 
Enlighten  my  mind  that  I  may  know  thee,  and  let  me  not  be 
barren  or  unfruitful  in  that  knowledge.  Lord,  work  in  my 
heart  a  true  faith,  a  purifying  hope,  and  an  unfeigned  love 
towards  thee ;  give  me  a  full  trust  on  thee,  zeal  for  thee, 
reverence  of  all  things  that  relate  to  thee  ;  make  me  fearful 
to  offend  thee,  thankful  for  thy  mercies,  humble  under  thy 
corrections,  devout  in  thy  service,  sorrowful  for  my  sins  ;  and 
grant  that  in  all  things  I  may  behave  myself  so  as  befits  a 
creature  to  his  Creator,  a  servant  to  his  Lord ;  enable  me 
likewise  to  perform  that  duty  I  owe  to  myself ;  give  me  that 
meekness,  humility,  and  contentedness,  whereby  I  may  always 
possess  my  soul  in  patience  and  thankfulness  ;  make  me  dili- 
gent in  all  my  duties,  watchful  against  all  temptations,  per- 
fectly pure  and  temperate,  and  so  moderate  in  my  most  law- 
ful enjoyments,  that  they  may  never  become  a  snare  to  me  : 
make  me  also,  O  Lord,  to  be  so  affected  towards  my  neigh- 
bour, that  I  may  never  transgress  that  royal  law  of  thine,  of 
loving  him  as  myself;  gram  me  exactly  to  perform  all  parts 
of  justice,  yielding  to  all  whatsoever  by  any  kind  of  right 
becomes  their  due,  and  give  me  such  bowels  of  mercy  and 
compassion  that  I  may  never  fail  to  do  all  acts  of  charity  to 
all  men,  whether  friends  or  enemies,  according  to  thy  com- 
mand and  example.  Finally,  I  beseech  thee,  O  Lord,  to 
sanctify  me  throughout,  that  my  whole  spirit,  and  soul,  and 
body,  may  be  preserved  blameless  unto  the  coming  of  our 


PRIVATE  DEVOTIONS.  279 

Lord  Jesus  Christ ;  to  whom  with  thee  and  the  Holy  Ghost 
be  all  honour  and  glory  for  ever.     Amen. 

Intercession. 

O  BLESSED  Lord,  whose  mercy  is  over  all  thy  works,  I 
beseech  thee  to  have  mercy  upon  all  men,  and  grant  that  the 
precious  ransom  which  was  paid  by  thy  Son  for  all  may  be 
effectual  to  the  saving  of  all.  Give  thy  enlightening  grace 
to  those  that  are  in  darkness,  and  thy  converting  grace  to 
those  that  are  in  sin ;  look  with  thy  tenderest  compassions 
upon  the  universal  church.  O  be  favourable  and  gracious 
unto  Sion,  build  thou  the  walls  of  Jerusalem :  unite  all  those 
that  profess  thy  name  to  thee,  by  purity  and  holiness  ;  and 
to  each  other  by  brotherly  love.  Have  mercy  on  this  desolate 
church  and  sinful  nation  :  thou  hast  moved  the  land  and  di- 
vided it ;  heal  the  sores  thereof,  for  it  shaketh  it  ;  make  us  so 
truly  to  repent  of  those  sins  which  have  provoked  thy  judg- 
ments, that  thou  mayest  turn  and  repent,  and  leave  a  blessing 
behind  thee.  Bless  those  whom  thou  hast  appointed  our 
governors,  whether  in  church  or  state  :  so  rule  their  hearts 
and  strengthen  their  hands,  that  they  may  neither  want  will 
nor  power  to  punish  wickedness  and  vice,  and  to  maintain 
God's  true  religion  and  virtue.  Have  pity,  O  Lord,  on  all 
that  are  in  affliction ;  be  a  father  to  the  fatherless,  and  plead 
the  cause  of  the  widow,  comfort  the  feeble-minded,  support 
the  weak,  heal  the  sick,  relieve  the  needy,  defend  the  oppressed, 
and  administer  to  every  one  according  to  their  several  necessi- 
ties ;  let  thy  blessings  rest  upon  all  that  are  near  and  dear  to 
me,  and  grant  them  whatsoever  thou  seest  necessary  either 
to  their  bodies  or  their  souls.  [_Here  name  thy  nearest 
relations.']  Reward  all  those  that  have  done  me  good,  and 
pardon  all  those  that  have  done  or  wished  me  evil,  and  work 
in  them  and  me  all  that  good  which  may  make  us  acceptable 
in  thy  sight,  through  Jesus  Christ. 

For  Preservation. 

O  MERCIFUL  God,  by  whose  bounty  alone  it  is  that  I  have 
this  day  added  to  my  life,  I  beseech  thee  so  to  guide  me  in 
it  by  thy  grace,  that  I  may  do  nothing  which  may  dishonour 
thee,  or  wound  my  own  soul,  but  that  I  may  diligently  apply 
myself  to  do  all  such  good  works  as  thou  hast  prepared  for 
me  to  Walk  in ;  and.  Lord,  I  beseech  thee,  give  thy  angels 
charge  over  me,  to  keep  me  in  all  my  ways,  that  no  evil 


280  PRIVATE  DEVOTIONS. 

happen  unto  me,  nor  any  plague  come  nigh  my  dwelling,  but 
that  I  and  mine  may  be  safe  under  thy  gracious  protection, 
through  Jesus  Christ. 

O  Lord,  pardon  the  wanderings  and  coldness  of  these 
petitions,  and  deal  with  me,  not  according  either  to  my 
prayers  or  deserts,  but  according  to  my  needs  and  thine  own 
rich  mercies  in  Jesus  Christ,  in  whose  blessed  name  and 
words  I  conclude  these  my  imperfect  prayers  ;  saying,  Our 
Father,  &c. 


DIRECTIONS  FOR  NIGHT. 

At  night  when  it  draws  towards  the  time  of  rest,  bethink  thyself  how 
thou  hast  passed  the  day ;  examine  thine  own  heart  what  sin  either  of 
thought,  word,  or  deed,  thou  hast  committed,  what  opportunity  of  doing 
good  thou  hast  omitted,  and  whatsoever  thou  findest  to  accuse  thyself 
of,  confess  humbly  and  penitently  to  God,  renew  thy  purposes  and  resolu- 
tions of  amendment,  and  beg  his  pardon  in  Christ,  and  this  not  slightly, 
and  only  as  of  course,  but  with  all  devout  earnestness,  and  heartiness,  as 
thou  wouldst  do  if  thou  wert  sure  thy  death  was  as  near  approaching  as 
thy  sleep,  which  for  ought  thou  knowest  maybe  so  indeed,  and  therefore 
thou  shouldst  no  more  venture  to  sleep  unreconciled  to  God,  than  thou 
wouldst  dare  to  die  so.  In  the  next  place,  consider  what  special  and 
extraordinary  mercies  thou  hast  that  day  received,  as  if  thou  hast  had  any 
great  deliverance,  either  in  thy  inward  man,  from  some  dangerous  temp- 
tations, or  in  thy  outward,  from  any  great  and  apparent  danger,  and  offer 
to  God  thy  hearty  and  devout  praise  for  the  same ;  or  if  nothing  extraor- 
dinary have  so  happened,  and  thou  hast  been  kept  even  from  the  approach 
of  danger,  thou  hast  not  the  less,  but  the  greater  cause  to  magnify  God, 
who  hath  by  his  protection  so  guarded  thee,  that  not  so  much  as  the  fear 
of  evil  hath  assaulted  thee.  And  therefore  omit  not  to  pay  him  the  tribute 
of  humble  thankfulness,  as  well  for  his  usual  and  daily  preservations,  as 
his  more  extraordinary  deliverances.  And  above  all,  endeavour  still  by 
the  consideration  of  his  mercies  to  have  thy  heart  the  more  closely  knit 
to  him,  remembering  that  every  favour  received  from  him  is  a  new  en- 
gagement upon  thee  to  love  and  obey  him. 

PRAYERS  FOR  NIGHT. 

O  HOLY,  blessed,  and  glorious  Trinity,  three  Persons  and 
one  God,  have  mercy  upon  me  a  miserable  sinner. 

Lord,  I  know  not  what  to  pray  for  as  I  ought,  O  let  thy 


PRIVATE  DEVOTIONS.  281 

Spirit  help  my  infirmities,  and  enable  me  to  offer  up  a  spi- 
ritual sacrifice,  acceptable  unto  thee  by  Jesus  Christ. 

A  Confession. 

O  MOST  Holy  Lord  God,  who  art  of  purer  eyes  than  to  be- 
hold iniquity,  how  shall  I,  abominable  wretch,  dare  to  appear 
before  thee,  who  am  nothing  but  pollution  ?  I  am  defiled  in 
my  very  nature,  having  a  backwardness  to  all  good,  and  a 
readiness  to  all  evil ;  but  I  have  defiled  myself  yet  much 
worse  by  my  own  actual  sins  and  wicked  customs  :  I  have 
transgressed  my  duty  to  thee,  my  neighbour,  and  myself, 
and  that  both  in  thought,  in  word,  and  in  deed,  by  doing 
those  things  which  thou  hast  expressly  forbidden,  and  by  ne- 
glecting to  do  those  things  thou  hast  commanded  me.  And 
this  not  only  through  ignorance  in  frailty,  but  knowingly  and 
wilfully,  against  the  motions  of  thy  Spirit,  and  the  checks  of 
my  own  conscience  to  the  contrary.  And  to  make  all  these 
out  of  measure  sinful,  I  have  gone  on  in  a  daily  course  of  re- 
peating these  provocations  against  thee,  notwithstanding  all 
thy  calls  to,  and  my  own  purposes  and  vows  of  amendment ; 
yea,  this  very  day  I  have  not  ceased  to  add  new  sins  to  all 
my  former  guilts.  \_Here  name  the  particulars.']  And  now, 
O  Lord,  what  shall  I  say,  or  how  shall  I  open  my  mouth, 
seeing  I  have  done  these  things  ?  I  know  that  the  wages  of 
these  sins  is  death  ;  but  O  thou  who  wiliest  not  the  death  of 
a  sinner,  have  mercy  upon  me ;  work  in  me,  I  beseech  thee, 
a  sincere  contrition,  and  a  perfect  hatred  of  my  sins  :  and 
let  me  not  daily  confess,  and  yet  as  daily  renew  them  :  but 
grant,  O  Lord,  that  from  this  instant  I  may  give  a  bill  of  di- 
vorce to  all  my  most  beloved  lusts,  and  then  be  thou  pleased 
to  marry  me  to  thyself  in  truth,  in  righteousness  and  holiness. 
And  for  all  my  past  sins,  O  Lord,  receive  a  reconciliation ; 
accept  of  that  ransom  thy  blessed  Son  hath  paid  for  me,  and 
for  his  sake  whom  thou  hast  set  forth  as  a  propitiation,  pardon 
all  my  offences,  and  receive  me  to  thy  favour.  And  when  thou 
hast  thus  spoken  peace  to  my  soul.  Lord,  keep  me,  that  I  turn 
not  any  more  to  folly,  but  so  establish  me  with  thy  grace, 
that  no  temptation  of  the  world,  the  devil,  or  my  own  flesh, 
may  ever  draw  me  to  offend  thee  ;  that  being  made  free  from 
sin,  and  becoming  a  servant  unto  God,  I  may  have  my  fruit 
unto  holiness,  and  the  end  everlasting  life,  through  Jesus 
Christ  our  Lord. 

23* 


282  PRIVATE  DEVOTIONS. 

A  Thanksgiving. 

O  THOU  Father  of  Mercies,  who  art  kind  even  to  the 
unthankful,  I  acknowledge  myself  to  have  abundantly  experi- 
mented that  gracious  property  of  thine  ;  for  notwithstanding 
my  daily  provocations  against  thee,  thou  still  heapest  mercy 
and  loving-kindness  upon  me.  All  my  contempts  and  de- 
spisings  of  thy  spiritual  favours  have  not  yet  made  thee  with- 
draw them,  but  in  the  riches  of  thy  goodness  and  long-suffering 
thou  still  continuest  to  me  the  offers  of  grace  and  life  in  thy 
Son.  And  all  my  abuses  of  thy  temporal  blessings  thou 
hast  not  punished  with  an  utter  deprivation  of  them,  but 
art  still  pleased  to  afford  me  a  liberal  portion  of  them.  The 
sins  of  this  day  thou  hast  not  repaid,  as  justly  thou  mightest, 
by  sweeping  me  away  with  a  swift  destruction,  but  hast 
spared  and  preserved  me,  according  to  the  greatness  of  thy 
mercy.  [_Here  mention  the  particular  mercies  of  that  day.'] 
What  shall  I  render  unto  the  Lord  for  all  these  benefits  he 
hath  done  unto  me  ?  Lord,  let  this  goodness  of  thine  lead 
me  to  repentance,  and  grant  that  I  may  not  only  offer  thee 
thanks  and  praise,  but  may  also  order  my  conversation  aright, 
that  so  I  may  at  the  last  see  the  salvation  of  God,  through 
Jesus  Christ. 

[^Here  use  the  Prayer  for  Grace,  and  that  of  Intercession 
appointed  for  the  Morning.'] 

For  Preservation. 

O  BLESSED  Lord,  the  keeper  of  Israel,  that  neither  slum- 
berest  nor  sleepest,  be  pleased  in  thy  mercy  to  watch  over 
me  this  night ;  keep  me  by  thy  grace  from  all  works  of  dark- 
ness, and  defend  me  by  thy  power  from  all  dangers  :  grant 
me  moderate  and  refreshing  sleep,  such  as  may  fit  me  for  the 
duties  of  the  day  following.  And,  Lord,  make  me  ever  mind- 
ful of  that  time  when  I  shall  lie  down  in  the  dust ;  and  be- 
cause I  know  neither  the  day  nor  the  hour  of  my  Master's 
coming,  grant  me  grace  that  I  may  be  always  ready,  that  I 
may  never  live  in  such  a  state  as  I  shall  fear  to  die  in  ;  but 
that  whether  I  live,  I  may  live  unto  the  Lord,  or  whether  I 
die,  I  may  die  unto  the  Lord,  so  that,  living  and  dying,  I 
may  be  thine,  through  Jesus  Christ. 

{Use  the  same  concluding  Prayer  as  in  the  Morning.] 


PRIVATE  DEVOTIONS.  283 

As  thou  art  putting  off  thy  clothes,  think  with  thyself  that  the  time  ap- 
proaches that  thou  must  put  off  thy  body  also,  and  then  thy  soul  must 
appear  naked  before  God's  judgment-seat;  and  therefore  thou  hadst 
need  be  careful  to  make  it  so  clean  and  pure  by  repentance  and  holiness, 
that  he  who  will  not  look  on  iniquity  may  graciously  behold  and  ac- 
cept it. 

Let  thy  Bed  put  thee  in  mind  of  thy  Grave,  and  when 
thou  liest  down  say, 

0  BLESSED  Saviour,  who  by  thy  precious  death  and  burial 
didst  take  away  the  sting  of  death  and  the  power  of  the 
grave,  grant  me  the  joyful  fruits  of  that  thy  victory,  and  be 
thou  to  me  in  life  and  death  advantage. 

1  will  lay  me  down  in  peace,  and  take  my  rest ;  for  it  is 
thou,  Lord,  only,  that  makest  me  dwell  in  safety. 

Into  thy  hands  I  commend  my  spirit ;  for  thou  hast  re- 
deemed it,  O  Lord,  thou  God  of  truth. 


In  the  ancient  church  there  were,  besides  morning  and  night,  four 
other  times  every  day  which  were  called  Hours  of  Prayer,  and  the  zeal 
of  those  first  Christians  was  such,  as  made  them  constantly  observed.  It 
would  be  thought  too  great  a  strictness  now,  in  this  lukewarm  age,  to 
enjoin  the  hke  frequency ;  yet  I  cannot  but  mention  the  example,  and  say, 
that  for  those  who  are  not  by  very  necessary  business  prevented,  it  will 
be  but  reasonable  to  imitate  it,  and  make  up  in  public  and  private  those 
FOUR  TIMES  of  PRAYER,  bcsidcs  the  OFFICES  already  set  down  for  morn- 
ing and  NIGHT ;  and  that  none  may  be  to  seek  how  to  exercise  their 
devotions  at  these  times,  I  have  added  divers  Collects  for  several  Graces, 
whereof  every  man  may  use  at  each  such  time  of  prayer  so  many  as  his 
zeal  and  leisure  shall  point  out  to  him,  adding,  if  he  please,  one  of  the 
Confessions  appointed  for  Morning  or  Night,  and  never  omitting  the 
Lord's  Prayer. 

But  if  any  man's  state  of  life  be  really  so  busy,  as  will  not  allow  him 
time  for  so  long  and  solemn  devotions ;  yet  certainly  there  is  no  man  so 
overlaid  with  business,  but  that  he  may  find  leisure  oftentimes  in  a  day 
to  say  the  Lord's  Prayer  alone  :  and  therefore  let  him  use  that,  if  he 
cannot  more.  But  because  it  is  the  character  of  a  Christian,  Phil.  iii. 
20,  that  he  hath  his  conversation  in  heaven,  it  is  very  fit  that  besides  these 
set  times  of  prayer,  he  should  divers  times  in  a  day,  by  short  and  sudden 
EJACULATIONS,  dart  up  his  soul  thither.  And  for  this  sort  of  devotion  no 
man  can  want  leisure,  for  it  may  be  performed  in  the  midst  of  business  ; 
the  artificer  at  his  work,  the  husbandman  at  his  plough  may  practise  it 
Now  as  he  cannot  want  time,  so  that  he  may  not  want  matter  for  it  I 


284  PRIVATE  DEVOTIONS. 

have  thought  it  not  unuseful,  out  of  that  rich  storehouse  the  Book  of 
Psalms,  to  furnish  him  with  some  texts,  which  may  very  fitly  be  used  for 
this  purpose  ;  which  being  learned  by  heart,  will  always  be  ready  at  hand 
to  employ  his  devotion ;  and  the  matter  of  them  being  various,  some  for 
pardon  of  sins,  some  for  Grace,  some  for  the  Hght  of  God's  countenance, 
some  for  the  Church,  some  for  Thanksgiving,  «fec.  every  man  may  fit 
himself  according  to  the  present  need  and  temper  of  his  soul.  I  have 
given  these  not  as  a  full  collection,  but  only  a  taste,  by  which  the  reader's 
appetite  may  be  raised  to  search  after  more  in  that  book,  and  other  parts 
of  Holy  Scripture. 

COLLECTS  FOR  SEVERAL  GRACES. 

For  Faith. 

O  BLESSED  Lord,  whom  without  faith  it  is  impossible  to 
please,  let  thy  Spirit,  I  beseech  thee,  work  in  me  such  a  faith 
as  may  be  acceptable  in  thy  sight,  even  such  as  worketh  by 
love.  O  let  me  not  rest  in  a  dead  ineffectual  faith,  but  grant 
that  it  may  be  such  as  may  show  itself  by  my  works,  that 
it  may  be  that  victorious  faith,  which  may  enable  me  to  over- 
come the  world,  and  conform  me  to  the  image  of  that  Christ, 
on  whom  I  believe  ;  that  so  at  the  last  I  may  receive  the  end 
of  my  faith,  even  the  salvation  of  my  soul,  by  the  same 
Jesus  Christ. 

For  Hope. 

0  Lord,  who  art  the  hope  of  all  the  ends  of  the  earth,  let 
me  never  be  destitute  of  a  well-grounded  hope,  nor  yet  pos- 
sessed with  a  vain  presumption :  suffer  me  not  to  think  thou 
wilt  either  be  reconciled  to  my  sins,  or  reject  my  repent- 
ance :  but  give  me,  I  beseech  thee,  such  a  hope  as  may  be 
answerable  to  the  only  ground  of  hope,  thy  promises  ;  and 
such  as  may  both  encourage  and  enable  me  to  purify  myself 
from  all  filthiness  both  of  flesh  and  spirit,  that  so  it  may  in- 
deed become  to  me  an  anchor  of  the  soul  both  sure  and 
steadfast,  entering  even  within  the  veil ;  whither  the  fore- 
runner is  for  me  entered,  even  Jesus  Christ  my  High  Priest 
and  blessed  Redeemer. 

For  the  Love  of  God. 

O  HOLY  and  gracious  Lord,  who  art  infinitely  excellent  in 
thyself,  and  infinitely  bountiful  and  compassionate  towards 
me,  I  beseech  thee  sufier  not  my  heart  to  be  so  hardened 


PRIVATE  DEVOTIONS.  285 

through  the  deceitfuhiess  of  sin,  as  to  resist  such  charms  of 
love,  but  let  them  make  deep  and  lasting  impressions  on  my 
soul.  Lord,  thou  art  pleased  to  require  my  heart,  and  thou 
^  only  hast  right  to  it.  O  let  me  not  be  so  sacrilegiously  un- 
just as  to  alienate  any  part  of  it,  but  enable  me  to  render  it 
up  whole  and  entire  to  thee.  But,  O  my  God,  thou  seest 
it  is  already  usurped,  the  world  with  its  vanities  hath  seized 
it,  and  like  a  strong  man  armed  keeps  possession.  O  thou 
who  art  stronger,  come  upon  him,  and  take  this  unworthy 
heart  of  mine  as  thine  own  spoil,  refine  it  with  that  purify- 
ing fire  of  thy  love,  that  it  may  be  a  fit  habitation  for  thy 
Spirit.  Lord,  if  thou  seest  it  fit,  be  pleased  to  let  me  taste 
of  those  joys,  those  ravishments  of  thy  love,  wherewith  thy 
saints  have  been  so  transported.  But  if  in  this  I  know  not 
what  I  ask,  if  I  may  not  choose  my  place  in  thy  kingdom, 
yet,  O  Lord,  deny  me  not  to  drink  of  thy  cup,  let  me  have  such 
a  sincerity  and  degree  of  love,  as  may  make  me  endure  any 
thing  for  thy  sake,  such  a  perfect  love  as  may  cast  out  all 
fear  and  sloth  too,  that  nothing  may  seem  to  me  too  grievous 
to  suffer,  or  too  difficult  to  do  in  obedience  to  thee  :  that  so 
expressing  my  love  by  keeping  thy  commandments,  I  may 
by  thy  mercy  at  last  obtain  that  crown  of  life,  which  thou 
hast  promised  to  those  that  love  thee,  through  Jesus  Christ 
our  Lord. 

For  Sincerity. 

O  HOLY  Lord,  who  requirest  truth  in  the  inward  parts,  I 
humbly  beseech  thee  to  purge  me  from  all  hypocrisy  and 
unsincerity.  The  heart,  O  Lord,  is  deceitful  above  all 
things,  and  my  heart  is  deceitful  above  all  hearts :  O  thou 
who  searchest  the  heart  and  reins,  try  me,  and  seek  the 
ground  of  my  heart,  and  suffer  not  any  accursed  thing  to 
lurk  within  me,  but  purify  me  even  with  fire,  so  thou  con- 
sume my  dross.  O  Lord,  I  cannot  deceive  thee,  but  I  may 
most  easily  deceive  myself.  I  beseech  thee  let  me  not  rest 
in  any  such  deceit ;  but  bring  me  to  a  sight  and  hatred  of 
my  most  hidden  corruptions,  that  I  may  not  cherish  any  dar- 
ling lust,  but  make  an  utter  destruction  of  every  Amalekite. 
O  suffer  me  not  to  speak  peace  to  myself,  when  there  is  no 
peace,  but  grant  I  may  judge  of  myself  as  thou  judgest  of 
me,  that  I  may  never  be  at  peace  with  myself,  till  I  am  at 
perfect  peace  with  thee,  and  by  purity  of  heart  be  qualified 
to  see  thee  in  thy  kingdom,  through  Jesus  Christ. 


286  PRIVATE  DEVOTIONS. 

For  Devotion  in  Prayer. 

O  GRACIOUS  Lord  God,  who  not  only  permittest,  but  in- 
vitest  us  miserable  and  needy  creatures  to  present  our  peti- 
tions to  thee  ;  grant,  I  beseech  thee,  that  the  frequency  of  my 
prayer  may  be  somewhat  proportionable  to  those  continual 
needs  I  have  of  thy  mercy.  Lord,  I  confess  it  is  the  great- 
est honour  and  greatest  advantage,  thus  to  be  allowed  access 
to  thee  ;  yet  so  sottish  and  stupid  is  my  profane  heart,  that 
it  shuns  or  frustrates  the  opportunities  of  it.  My  soul,  O 
Lord,  is  possessed  with  a  spirit  of  infirmity,  it  is  bowed 
together,  and  can  in  no  wise  lift  up  itself  to  thee;  O  be  thou 
pleased  to  cure  this  sad,  this  miserable  disease,  to  inspirit 
and  enliven  this  earthly  drossy  heart,  that  it  may  freely 
mount  towards  thee ;  that  I  may  set  a  true  value  on  this 
most  valuable  privilege,  and  take  delight  in  approaching  to 
thee  :  and  that  my  approaches  may  be  with  a  reverence 
some  way  answerable  to  that  awful  Majesty  I  come  before ; 
with  an  importunity  and  earnestness  answerable  to  those 
pressing  wants  I  have  to  be  supplied ;  and  with  such  a  fix- 
edness and  attention  of  mind,  as  no  wandering  thoughts  may 
interrupt :  that  I  may  no  more  incur  the  guilt  of  drawing 
near  to  thee  with  my  lips,  when  my  heart  is  far  from  thee, 
or  have  my  prayers  turned  into  sin  ;  but  may  so  ask  that  I 
may  receive,  seek  that  I  may  find,  knock  that  it  may  be 
opened  unto  me  ;  that  from  praying  to  thee  here,  I  may  be 
translated  to  the  praising  thee  eternally  in  thy  glory,  through 
the  merits  and  intercession  of  Jesus  Christ. 

For  Humility. 

O  THOU  high  and  lofty  One,  that  inhabitest  eternity,  yet 
art  pleased  to  dwell  with  the  humble  spirit,  pour  into  my 
heart,  I  beseech  thee,  that  excellent  grace  of  humility,  which 
may  utterly  work  out  all  those  vain  conceits  I  have  of  myself. 
Lord,  convince  me  powerfully  of  my  own  wretchedness ; 
make  me  to  see  that  I  am  miserable,  and  poor,  and  blind, 
and  naked,  and  not  only  dust,  but  sin ;  that  so  in  all  thy  dis- 
pensations towards  me,  I  may  lay  my  hand  upon  my  mouth, 
and  heartily  acknowledge  that  I  am  less  than  the  least  of 
thy  mercies,  and  greater  than  the  greatest  of  thy  judgments. 
And,  O  Lord,  grant  me  not  only  to  walk  humbly  with  my 
God,  but  even  with  men  also,  that  I  may  not  only  submit 
myself  to  thy  rebukes,  but  even  to  those  of  my  fellow  Chris- 


PRIVATE  DEVOTIONS.  287 

tians,  and  with  meekness  receive  and  obey  their  admonitions. 
And  make  me  so  to  behave  myself  towards  all,  that  I  never 
do  any  thing  through  strife  and  vain  glory :  and  to  that  end 
grant,  that  in  lowliness  of  mind  I  may  esteem  every  other 
man  better  than  myself,  and  be  willing  that  others  should 
esteem  them  so  also  ;  that  I  neither  nourish  any  high  opi- 
nion of  myself,  nor  covet  one  among  others,  but  that,  des- 
pising the  vain  praise  of  men,  I  may  seek  that  praise  which 
Cometh  from  thee  only.  That  so  instead  of  those  mean  ser- 
vile arts  I  have  used  to  recommend  me  to  the  esteem  of  men, 
I  may  now  employ  all  my  industry  and  care  to  approve  my- 
self to  thee,  who  resislest  the  proud,  and  givest  grace  to  the 
humble  :  grant  this,  O  Lord,  for  his  sake  who  humbled  him- 
self unto  the  death  of  the  cross,  Jesus  Christ. 

For  the  Fear  of  God. 

O  GLORIOUS  Majesty,  who  only  art  high,  and  to  be  feared, 
possess  my  soul  with  a  holy  awe  and  reverence  of  thee,  that 
I  may  give  thee  the  honour  due  unto  thy  Name,  and  may 
bear  such  a  respect  to  all  things  which  relate  to  thee,  that  I 
may  never  profane  any  holy  thing,  or  sacrilegiously  invade 
what  thou  hast  set  apart  to  thyself.  And,  O  Lord,  since  thou 
art  a  God  that  wilt  not  clear  the  guilty,  let  the  dread  of  thy 
justice  make  me  tremble  to  provoke  thee  in  any  thing.  O 
let  me  not  so  misplace  my  fear,  as  to  be  afraid  of  a  man 
that  shall  die,  and  of  the  son  of  man,  w^ho  shall  be  made  as 
grass,  and  forget  the  Lord  my  maker  :  but  replenish  my  soul 
with  that  fear  of  the  Lord,  which  is  the  beginning  of  wisdom, 
which  may  be  as  a  bridle  to  all  my  brutish  appetites,  and 
keep  me  in  a  constant  conformity  to  thy  holy  will.  Hear 
me,  O  Lord,  I  beseech  thee,  and  put  this  fear  in  my  heart, 
that  I  may  not  depart  from  thee,  but  may  with  fear  and 
tremblng  work  out  my  own  salvation,  through  Jesus  Chirst. 

For  Trust  on  God. 

O  Almighty  Lord,  who  never  failest  them  that  trust  on 
thee:  Give  me  grace,  I  beseech  thee,  in  all  my  difficulties  and 
distresses,  to  have  recourse  to  thee,  to  rest  and  depend  on 
thee ;  thou  shalt  keep  him,  O  Lord,  in  perfect  peace,  whose 
mind  is  staid  on  thee.  O  let  me  always  rest  on  this  firm 
pillar,  and  never  exchange  it  for  the  broken  reeds  of  worldly 
succours ;  suffer  not  my  heart  to  be  overcharged  with  the 


288  PRIVATE  DEVOTIONS. 

cares  of  this  life,  taking  thought  what  I  shall  eat,  or  drink, 
or  wherewithal  I  shall  be  clothed,  but  grant  that,  having  by- 
honest  labour  and  industry  done  my  part,  I  may  cheerfully 
commit  myself  to  thy  providence,  casting  all  my  care  upon 
thee,  and  being  careful  for  nothing,  but  to  be  of  the  number 
of  those  whom  thou  ownest  and  carest  for,  even  such  as  keep 
thy  testimonies,  and  think  upon  thy  commandments  to  do 
them.  That,  seeking  first  thy  kingdom  and  the  righteous- 
ness thereof,  all  these  outward  things  may  be  added  unto  me, 
in  such  a  measure  as  thy  wisdom  knows  best  for  me  ;  grant 
this,  O  Lord,  for  Jesus  Christ  his  sake. 

For  Thankfulness. 

O  MOST  gracious  and  bountiful  Lord,  who  fillest  all  things 
living  with  good,  and  expectest  no  other  return  but  praise  and 
thanksgiving ;  let  me,  0  Lord,  never  defraud  thee  of  that  so 
easy  tribute,  but  let  my  heart  be  ever  filled  with  the  sense, 
and  my  mouth  with  the  acknowledgment  of  thy  mercies. 
It  is  a  joyful  and  pleasant  thing  to  be  thankful ;  O  suffer  me 
not,  I  beseech  thee,  to  lose  my  part  in  that  divine  pleasure ; 
but  grant  that  as  I  daily  receive  blessings  from  thee,  so  I  may 
daily  from  an  affectionate  and  devout  heart  offer  up  thanks 
to  thee  ;  and  grant  that  not  only  my  lips,  but  my  life,  may 
show  forth  thy  praise,  by  consecrating  myself  to  thy  service, 
and  walking  in  holiness  and  righteousness  before  thee  all 
the  days  of  my  life,  through  Jesus  Christ  my  Lord  and  blessed 
Saviour. 

For  Contrition. 

O  HOLY  Lord,  who  art  a  merciful  embracer  of  true  peni- 
tents, but  yet  a  consuming  fire  towards  obstinate  sinners ;  how 
shall  I  approach  thee,  who  have  so  many  provoking  sins  to 
inflame  thy  wrath,  and  so  little  sincere  repentance  to  incline 
thy  mercy !  O  be  pleased  to  soften  and  melt  this  hard  obdu- 
rate heart  of  mine,  that  I  may  heartily  bewail  the  iniquities 
of  my  life  ;  strike  this  rock,  O  Lord,  that  the  waters  may 
flow  out,  even  floods  of  tears,  to  wash  my  polluted  conscience. 
My  drowsy  soul  hath  too  long  slept  securely  in  sin  ;  Lord, 
awake  it,  though  it  be  with  thunder,  and  let  me  rather  feel 
thy  terrors  than  not  feel  my  sin.  Thou  sentest  thy  blessed 
Son  to  heal  the  broken-hearted ;  but,  Lord,  what  will  that 
avail  me,  if  my  heart  be  whole  ?  O  break  it,  that  it  may  be 
capable  of  this  healing  virtue  ;  and  grant,  I  beseech  thee,  that 


PRIVATE  DEVOTIONS.  289 

having  once  tasted  the  bitterness  of  sin,  I  may  fly  from  it  as 
from  the  face  of  a  serpent,  and  bring  forth  fruits  of  repentance 
in  amendment  of  Ufe,  to  the  praise  and  glory  of  thy  grace  in 
Jesus  Christ  our  blessed  Redeemer. 

For  Meekness. 

O  BLESSED  Jesu,  who  was  led  as  a  sheep  to  the  slaughter, 
let,  I  beseech  thee,  that  admirable  example  of  meekness 
quench  in  me  all  sparks  of  anger  and  revenge,  and  work  in 
me  such  a  gentleness  and  calmness  of  spirit,  as  no  provoca- 
tions may  ever  be  able  to  disturb.  Lord,  grant  I  may  be  so 
far  from  offering  the  least  injury,  that  I  may  never  return 
the  greatest,  any  otherwise  ihan  with  prayers  and  kindness  : 
that  I  who  have  so  many  talents  to  be  forgiven  by  thee,  may 
never  exact  pence  of  my  brethren ;  but  that,  putting  on  bowels 
of  mercy,  meekness,  long-suffering,  thy  peace  may  rule  in 
my  heart,  and  make  it  an  acceptable  habitation  to  thee,  who 
art  the  Prince  of  peace,  to  whom  with  the  Father  and  Holy 
Spirit  be  all  honour  and  glory  for  ever. 

For  Chastity. 

O  HOLY  and  immaculate  Jesus,  whose  first  descent  was 
into  the  Virgin's  womb,  and  who  dost  still  love  to  inhabit 
only  in  pure  and  virgin  hearts,  I  beseech  thee  send  thy  Spirit 
of  purity  to  cleanse  me  from  all  filthiness  both  of  flesh  and 
spirit ;  my  body,  O  Lord,  is  the  temple  of  the  Holy  Ghost ; 
O  let  me  never  pollute  that  temple  with  any  uncleanness. 
And  because  out  of  the  heart  proceed  the  things  that  defile 
the  man.  Lord,  grant  me  to  keep  my  heart  with  all  diligence, 
that  no  impure  or  foul  thoughts  be  harboured  there ;  but 
enable  me,  I  beseech  thee,  to  keep  both  body  and  soul  pure 
and  undefiled,  that  so  I  may  glorify  thee  here  both  in  body 
and  spirit,  and  be  glorified  in  both  with  thee  hereafter. 

For  Temperance. 

O  GRACIOUS  Lord,  who  hast  in  thy  bounty  to  mankind 
offered  to  us  the  use  of  thy  good  creatures  for  our  corporal 
refreshment;  grant  that  I  may  always  use  this  liberty  with 
thankfulness  and  moderation.  0  let  me  never  be  so  enslaved 
to  that  brutish  pleasure  of  taste,  that  my  table  become  a 
snare  to  me ;  but  give  me,  I  beseech  thee,  a  perfect  abhorrence 
of  all  degress  of  excess,  and  let  me  eat  and  drink  only  for 
those  ends,  and  according  to  those  measures,  which  thou  hast 

25 


290  PRIVATE  DEVOTIONS. 

assigned  me,  for  health,  and  not  for  luxury.  And,  Lord, 
grant  that  my  pursuits  may  be  not  after  the  meat  that  perish- 
eth,  but  after  that  which  endureth  to  everlasting  life  ;  that 
hungering  and  thirsting  after  righteousness,  I  may  be  filled 
with  thy  grace  here,  and  thy  glory  hereafter,  through  Jesus 
Christ. 

For  Contentedness. 

O  MERCIFUL  God,  thy  wisdom  is  infinite  to  choose,  and 
thy  love  forward  to  dispense  good  things  to  us  ;  O  let  me 
always  fully  and  entirely  resign  myself  to  thy  disposals,  have 
no  desires  of  my  own,  but  a  perfect  satisfaction  in  thy  choices 
for  me ;  that  so  in  whatsoever  estate  I  am,  I  may  be  therein 
content.  Lord,  grant  I  may  never  look  with  murmuring  on 
my  own  condition,  nor  with  envy  on  other  men's.  And  to 
that  end,  I  beseech  thee,  purge  my  heart  of  all  covetous  af- 
fections. O  let  me  never  yield  up  any  corner  of  my  soul  to 
Mammon,  but  give  me  such  a  contempt  of  these  fading  riches, 
that  whether  they  increase  or  decrease,  I  may  never  set  my 
heart  upon  them,  but  that  all  my  care  may  be  to  be  rich  to- 
wards God,  to  lay  up  my  treasure  in  heaven ;  that  I  may  so 
set  my  affections  on  things  above,  that  when  Christ  who  is 
my  life  shall  appear,  I  may  also  appear  with  him  in  glory. 
Grant  this,  O  Lord,  for  the  merits  of  the  same  Jesus  Christ. 

For  Diligence. 

O  Lord,  who  hast  in  thy  wisdom  ordained  that  man 
should  be  born  to  labour,  suffer  me  not  to  resist  that  design 
of  thine,  by  giving  myself  up  to  sloth  and  idleness  ;  but  grant 
I  may  so  employ  my  time,  and  all  other  talents  thou  hast 
intrusted  me  with,  that  I  may  not  fail  under  the  sentence  of 
the  slothful  and  wicked  servant.  Lord,  if  it  be  thy  will, 
make  me  some  way  useful  to  others,  that  I  may  not  live  an 
unprofitable  part  to  mankind  ;  but,  however,  O  Lord,  let  me 
not  be  useless  to  myself,  but  grant  I  may  give  all  diligence 
to  make  my  calling  and  election  sure.  My  soul  is  beset  with 
many  and  vigilant  adversaries  ;  O  let  me  not  fold  my  hands 
to  sleep  in  the  midst  of  so  great  dangers,  but  watch  and  pray, 
that  I  enter  not  into  temptation ;  enduring  harshness  as  a 
good  soldier  of  Jesus  Christ,  till  at  the  last  from  this  state 
of  warfare,  thou  translate  me  to  the  state  of  triumph  and  bliss 
in  thy  kingdom,  through  Jesus  Christ. 


PRIVATE  DEVOTIONS.  291 


For  Justice. 


O  THOU  King  of  Righteousness,  v/ho  hast  commanded  us 
to  keep  judgment  and  do  Justice,  be  pleased  by  thy  grace  to 
cleanse  my  heart  and  hands  from  all  fraud  and  injustice,  and 
give  me  a  perfect  integrity  and  uprightness  in  all  my  deal- 
ings. O  make  me  ever  abhor  to  use  my  power  to  oppress, 
or  my  skill  to  deceive  my  brother,  and  grant  I  may  most 
strictly  observe  that  sacred  rule,  of  doing  as  I  would  be  done 
to  ;  that  I  may  not  dishonour  my  Christian  profession  by  an 
unjust  and  fraudulent  life,  but  in  simplicity  and  godly  sin- 
cerity, have  my  conversation  in  this  life  ;  never  seeking  to 
heap  up  treasures  in  this  life ;  but  preferring  a  little  with 
righteousness  before  great  revenues  without  right.  Lord, 
make  me  exactly  careful  to  render  to  every  man  what  by 
any  sort  of  obligation  becomes  his  due,  that  I  may  never 
break  the  bond  of  any  of  those  relations  that  thou  hast 
placed  me  in,  but  may  so  behave  myself  towards  all,  that 
none  may  have  any  evil  thing  to  say  of  me  ;  that  so  if  it  be 
possible,  I  may  have  peace  with  all  men,  or,  however,  I  may, 
by  keeping  innocency,  and  taking  heed  to  the  thing  that  is 
right,  have  peace  at  the  last,  even  peace  with  thee,  through 
Jesus  Christ  our  Lord. 

For  Charity. 

O  MERCIFUL  Lord,  who  hast  made  of  one  blood,  and  re- 
deemed by  one  ransom,  all  nations  of  men,  let  me  never 
harden  my  bowels  against  any  that  partake  of  the  same  na- 
ture and  redemption  with  me,  but  grant  me  an  universal  cha- 
rity towards  all  men.  Give  me,  O  thou  Father  of  compas- 
sions, such  a  tenderness  and  meltingness  of  heart,  that  I  may 
be  deeply  affected  with  all  the  miseries  and  calamities  out- 
ward and  inward  of  my  brethren  ;  and  diligendy  employ  all 
my  abilities  for  their  succour  and  relief.  O  let  not  an  un- 
christian self-love  possess  my  heart,  but  drive  out  that  ac- 
cursed spirit,  and  let  thy  spirit  of  love  enter  and  dwell  there, 
and  make  me  seek,  not  to  please  myself,  but  my  neighbour 
for  his  good  to  edification,  even  as  Christ  pleased  not  himself. 
Lord,  make  me  a  faithful  steward  of  all  those  talents  thou 
hast  committed  to  me  for  the  benefit  of  others,  that  so  when 
thou  shalt  call  me  to  give  an  account  of  my  stewardship,  I 
may  do  it  with  joy,  and  not  with  grief.  Grant  this,  merciful 
Lord,  I  beseech  thee,  for  Jesus  Christ  his  sake. 


292  PRIVATE  DEVOTIONS. 


For  Perseverance. 


O  ETERNAL  and  unchangeable  Lord  God,  who  art  the 
same  yesterday,  and  to-day,  and  for  ever ;  be  thou  pleased 
to  communicate  some  small  ray  of  that  excellence,  some  de- 
gree of  that  stability  to  me  thy  wretched  creature,  who  am 
light  and  unconstant,  turned  about  with  every  blast ;  my  un- 
derstanding is  very  deceivable,  O  establish  it  in  thy  truth, 
keep  it  from  the  snares  of  seducing  spirits,  that  I  may  not  be 
led  away  with  the  error  of  the  wicked,  and  fall  from  my  own 
steadfastness  ;  my  will  also,  O  Lord,  is  irresolute  and  waver- 
ing, and  doth  not  cleave  steadfastly  unto  God  ;  my  goodness 
is  but  as  the  morning  cloud,  and  as  the  early  dew  it  passeth 
away.  O  strengthen  and  confirm  me,  and  whatever  good 
work  thou  hast  wrought  in  me,  be  pleased  to  accomplish  and 
perform  it  until  the  day  of  Christ.  Lord,  thou  seest  my 
weakness,  and  thou  knowest  the  number  and  strength  of 
those  temptations  I  have  to  struggle  with,  O  leave  me  not  to 
myself,  but  cover  thou  my  head  in  the  day  of  battle,  and  in 
all  spiritual  combats  make  me  more  than  conqueror  through 
him  that  loved  me.  O  let  no  terrors  or  flatteries  either  of 
the  world  or  my  own  flesh  ever  draw  me  from  my  obedience 
to  thee ;  but  grant  that  I  may  continue  steadfast,  unmovable, 
always  abounding  in  the  work  of  the  Lord,  and  by  patient 
continuing  in  well  doing  seek,  and  at  last  obtain  glory,  and 
honour,  and  immortality,  and  eternal  life,  through  Jesus 
Christ  our  Lord. 

A  BRIEF  PARAPHRASE  OF  THE  LORD'S 
PRAYER 

TO  BE  USED  AS  A  PRAYER. 

Our  Father,  ivhich  art  in  Heaven. 

O  Lord,  who  dwellest  in  the  highest  heavens,  thou  art 
the  author  of  our  being,  thou  hast  also  begotten  us  again 
unto  a  lively  hope,  and  carriest  towards  us  the  tenderness 
and  bowels  of  a  compassionate  Father.  O  make  us  to  ren- 
der to  thee  the  love  and  obedience  of  children ;  and  that  we 
may  resemble  thee  our  Father  in  heaven,  (that  place  of  true 
delight  and  purity)  give  us  a  holy  disdain  of  all  the  deceit- 
ful pleasures  and  foul  pollutions  of  this  world,  and  so  raise 


PRIVATE  DEVOTIONS.  293 

up  our  minds,  that  we  may  always  have  our  conversation  in 
heaven,  from  whence  we  look  for  our  Saviour  the  Lord  Jesus 
Christ. 

1.  Halloived  be  thy  Name. 

Strike  such  an  awe  in  our  hearts,  that  we  may  humbly 
reverence  thee  in  Thy  Name,  which  is  great,  wonderful, 
and  holy ;  and  carry  such  a  sacred  respect  to  all  things  that 
relate  to  thee  and  thy  worship,  as  may  express  our  reverence 
to  thy  great  Majesty.  Let  all  the  people  praise  thee,  O  God, 
let  all  the  people  praise  thee. 

2.  Thy  Kingdom  come. 

Establish  thy  throne  and  rule  for  ever  in  our  souls,  and 
by  the  power  of  thy  grace  subdue  all  those  rebellious  cor- 
ruptions that  exalt  themselves  against  thee  ;  they  are  those 
enemies  of  thine  which  would  not  that  thou  shouldst  reign 
over  them,  O  let  them  be  brought  forth  and  slain  before  thee, 
and  make  us  such  faithful  subjects  of  this  thy  kingdom  of 
grace,  that  we  may  be  capable  of  the  kingdom  of  glory, 
and  then,  Lord  Jesus,  come  quickly. 

3.   Thy  will  be  done  in  earth,  S^c. 

Enable  us  by  thy  grace  cheerfully  to  suffer  thy  ivill  in  all 
thy  afflictions,  and  readily  perform  it  in  all  thy  commands  : 
give  us  of  that  heavenly  zeal  to  thy  service,  wherewith  the 
blessed  angels  of  thy  presence  are  inspired,  that  we  may 
obey  thee  with  the  like  fervour  and  alacrity,  and  that  follow- 
ing them  in  their  obedience,  we  may  be  joined  with  them  to 
sing  eternal  praises  in  thy  kingdom,  to  God,  and  to  the  Lamb 
for  ever. 

4.   Give  us  this  day  our,  fyc. 

Give  us  that  continual  supply  of  thy  grace,  which  may 
sustain  and  nourish  our  souls  unto  eternal  life.  And  be  thou 
pleased  also  to  provide  for  oyr  bodies  all  those  things  which 
thou  seest  fit  for  their  support,  through  this  our  earthly  pil- 
grimage ;  and  make  us  cheerfully  to  rest  on  thee  for  them, 
first  seeking  thy  kingdom  and  the  righteousness  thereof,  and 
then  not  doubting  but  all  these  things  shall  be  added  unto  us. 

5.  Forgive  us  our  trespasses,  ^c. 

Heal  our  souls,  O  Lord,  for  we  have  sinned  against  thee, 
25* 


294  PRIVATE   DEVOTIONS. 

let  thy  tendei*  mercies  abound  towards  us,  in  the  forgiveness 
of  all  our  offences;  and  grant,  O  Lord,  that  we  may  never 
forfeit  this  pardon  of  thine,  by  denying  ours  to  our  brethren, 
but  give  us  those  bowels  of  compassion  lo  others  which  wc 
stand  in  so  much  greater  need  of  from  thee,  that  we  mayybr- 
give  as  fully  and  jfinally  upon  Christ's  command,  as  we  de- 
sire to  heforgiven,  for  his  merits  and  intercession. 

6.  Lead  us  not  into  temptation,  ^-c. 

O  Lord,  we  have  no  strength  against  those  multitudes  of 
temptations  that  daily  assault  us,  only  our  eyes  are  upon 
thee ;  O  be  thou  pleased  either  to  restrain  them,  or  assist  us, 
and  in  thy  faithfulness  suffer  us  not  to  be  tempted  above  that 
we  are  able,  but  in  all  our  temptations  make  us  a  way  to 
escape,  that  we  be  not  overcome  by  them,  but  may,  when 
thou  shalt  call  us  to  it,  resist  even  unto  blood,  striving  against 
sin,  that  we  being  faithful  unto  death,  thou  may  est  give  us 
the  crown  of  life. 

For  thine  is  the  Kingdom. 

Hear  us,  and  graciously  answer  our  petitions,  for  thou 
art  the  good  Xing  over  all  the  earth,  whose  Power  is  infi- 
nite, and  art  able  to  do  for  us  above  all  that  we  can  ask  or 
think,  and  to  whom  belongeth  the  Glory  of  all  that  good 
thou  workest  in  us  or  for  us.  Therefore  blessing,  honour, 
glory,  and  power  be  unto  him  that  sitteth  upon  the  throne,  to 
our  God  for  ever  and  ever.     Jlmcn. 


PIOUS  EJACULATIONS 

TAKEN  OUT  OF  THE  BOOK  OF  PSALMS. 

For  Pardon  of  Sin. 

Have  mercy  on  me,  O  God,  after  thy  great  goodness, 
according  to  the  multitude  of  thy  mercies  do  away  mine 
offences. 

Wash  me  throughly  from  my  wickedness,  and  cleanse  me 
from  my  sin. 

Turn  thy  face  from  my  sins,  and  put  out  all  my  misdeeds. 

My  misdeeds  prevail  against  me ;  O  be  thou  merciful  unto 
my  sins. 


PRIVATE  DEVOTIONS.  295 

Enter  not  into  judgment  with  thy  servant,  for  in  thy  sight 
shall  no  man  living  be  justified. 

For  thy  Name's  sake,  O  Lord,  be  merciful  unto  my  sin, 
for  it  is  great. 

Turn  thee,  O  Lord,  and  deliver  my  soul.  O  save  me  for 
thy  mercies'  sake. 

For  Grace. 

Teach  me  to  do  the  thing  that  pleaseth  thee,  for  thou  art 
my  God. 

Teach  me  thy  way,  O  Lord,  and  I  will  walk  in  thy  truth; 

0  knit  my  heart  to  thee,  that  I  may  fear  thy  name. 

Make  me  a  clean  heart,  O  God,  and  renew  a  right  spirit 
within  me. 

0  let  my  heart  be  sound  in  thy  statutes,  that  I  be  not 
ashamed. 

Incline  my  heart  unto  thy  testimonies,  and  not  to  covet- 
ousness. 

Turn  away  mine  eyes  lest  they  behold  vanity,  and  quicken 
thou  me  in  thy  way. 

1  am  a  stranger  upon  earth,  O  hide  not  thy  commandments 
from  me. 

Lord,  teach  me  to  number  my  days,  that  I  may  apply  my 
heart  unto  wisdom. 

For  the  Light  of  Gocfs  Countenance. 

Lord,  why  abhorrest  thou  my  soul,  and  hidest  thy  face 
from  me  ?  O  hide  not  thou  thy  face  from  me,  nor  cast  thy 
servant  away  in  displeasure. 

Thy  loving-kindness  is  better  than  life  itself. 

liord,  lift  thou  up  the  light  of  thy  countenance  upon  me. 

Comfort  the  soul  of  thy  servant,  for  unto  thee,  O  Lord,  do 

1  Hft  up  my  soul. 

Thanksgiving. 

I  WILL  always  give  thanks  unto  the  Lord,  his  praise  shall 
ever  be  in  my  mouth. 

Thou  art  my  God,  and  I  will  thank  thee,  thou  art  my  God, 
and  I  will  praise  thee. 

I  will  sing  unto  the  Lord,  as  long  as  I  live,  I  will  praise 
my  God  whilst  I  have  my  being. 

Praised  be  God,  which  hast  not  cast  out  my  prayer,  nor 
turned  his  mercy  from  me. 


296  PRIVATE  DEVOTIONS. 

Blessed  be  the  Lord  God,  even  the  God  of  Israel,  which 
only  doth  wondrous  things  : 

And  blessed  be  the  name  of  his  majesty  for  ever,  and  all 
the  earth  shall  be  filled  with  his  majesty.     Amen.     Amen. 

For  Deliverance  from,  Trouble. 

Be  merciful  unto  me,  O  Lord,  be  merciful  unto  me,  for  my 
soul  trusteth  in  thee,  and  under  the  shadow  of  thy  wings 
shall  be  my  refuge,  until  these  calamities  be  overpast. 

Deliver  me,  O  Lord,  from  mine  enemies,  for  I  flee  unto 
thee  to  hide  me. 

O  keep  my  soul,  and  deliver  me,  let  me  not  be  confounded, 
for  I  have  put  my  trust  in  thee. 

Mine  eyes  are  ever  looking  unto  the  Lord :  for  he  shall 
pluck  my  feet  out  of  the  net. 

Turn  thee  unto  me  and  have  mercy  upon  me  :  for  I  am 
desolate  and  in  misery. 

The  sorrows  of  my  heart  are  enlarged :  O  bring  thou  me 
out  of  my  troubles. 

For  the  Church. 

O  BE  favourable  and  gracious  unto  Sion,  build  thou  the 
walls  of  Jerusalem. 

O  God,  wherefore  art  thou  absent  from  us  so  long  ?  Why 
is  thy  wrath  so  hot  against  the  sheep  of  thy  pasture  ? 

0  think  upon  thy  congregation,  whom  thou  hast  purchased 
and  redeemed  of  old. 

Look  upon  the  tribe  of  thine  inheritance,  and  Mount  Sion 
where  thou  hast  dwelt. 

It  is  time  for  thee.  Lord,  to  lay  to  thy  hand,  for  they  have 
destroyed  thy  law. 

Arise,  O  God,  and  maintain  thine  own  cause :  deliver 
Israel,  O  God,  out  of  all  his  troubles. 

BRIEF  HEADS  OF  SELF-EXAMINATION, 

Especially  before  the  Sacrament,  collected  out  of  the  fore 
going  Treatise,  concerning  the  Breaches  of  our  Duty. 

TO  GOD. 

Faith. 
Not  believing  there  is  a  God. 


PRIVATE  DEVOTIONS.  29t 

Not  believing  his  Word. 

Not  believing  it  practically,  so  as  to  live  according  to  our 
belief. 

Hope. 

Despairing  of  God's  mercy,  so  as  to  neglect  duty. 
Presuming  groundlessly  on  it,  whilst  we  go  on  in  wilful 
sin. 

Love. 

Not  loving  God  for  his  excellencies. 

Not  loving  him  for  his  goodness  to  us. 

Not  labouring  to  please  him. 

Not  desiring  to  draw  near  to  him  in  his  ordinances. 

Not  longing  to  enjoy  him  in  heaven. 

Fear. 

Not  fearing  God  so  as  to  keep  from  offending  him. 
Fearing  man  above  him,  by  committing  sin,  to  shun  some 
outward  suffering. 

Trust. 

Not  trusting  on  God  in  dangers  and  distresses. 

Using  unlawful  means  to  bring  us  out  of  them. 

Not  depending  on  God  for  supply  of  our  wants. 

Immoderate  care  for  outward  things. 

Neglecting  to  labour,  and  expecting  God  should  support 
us  in  our  idleness. 

Not  looking  up  to  God  for  a  blessing  on  our  honest  en- 
deavours. 

Humility. 

Not  having  a  high  esteem  of  God. 

Not  submitting  obediently  to  act  his  will. 

Not  patiently  suffering  it,  but  murmuring  at  his  correc- 
tions. 

Not  amending  by  them. 

Not  being  thankful  to  him. 

Not  acknowledging  his  wisdom  in  choosing  for  us,  but 
having  anger  and  impatient  desires  of  our  own. 

Honour. 

Not  honouring  God  by  a  reverent  usage  of  the  things  that 
relate  to  him. 


298  PRIVATE  DEVOTIONS. 

Behaving  ourselves  irreverently  in  his  house. 

Robbing  God,  by  taking  things  that  are  consecrated  to  him. 

Profaning  holy  times,  the  Lord's  day,  and  the  feasts  and 
fasts  of  the  Church. 

Neglecting  to  read  the  Holy  Scriptures,  not  marking  when 
we  do  read. 

Being  careless  to  get  knowledge  of  our  duty,  choosing 
rather  to  continue  ignorant,  than  put  ourselves  to  the  pains 
or  charge  of  learning. 

Placing  religion  in  hearing  of  sermons,  without  practice 

Breaking  our  vow  made  at  baptism. 

By  resorting  to  witches  and  conjurers ;  i.  e.  to  the  devil. 

By  loving  the  pomps  and  vanities  of  the  world,  and  fol- 
lowing its  sinful  customs. 

By  fulfilling  the  lusts  of  the  jElesh. 

Profaning  the  Lord's  Supper. 

By  coming  to  it  ignorantly  without  examination,  contrition, 
and  purposes  of  new  life. 

By  behaving  ourselves  irreverently  at  it,  without  devotion 
and  spiritual  affection. 

By  neglecting  to  keep,  the  promises  made  at  it. 

Profaning  God's  name,  by  blasphemous  thoughts  or  dis- 
course. 

Giving  others  occasion  to  blaspheme  him  by  our  vile  and 
wicked  lives. 

Taking  unlawful  oaths. 

Perjury. 

Swearing  in  ordinary  communication. 

Worship. 

Not  worshipping  God. 

Omitting  prayers,  public  or  private,  and  being  glad  of  a 
pretence  to  do  so. 

Asking  unlawful  things,  or  to  unlawful  ends. 
Not  purifying  our  hearts  from  sin  before  we  pray. 
Not  praying  with  faith  and  humility. 
Coldness  and  deadness  in  prayer. 
Wandering  thoughts  in  it. 
Irreverent  gestures  of  body  in  prayer. 

Bepe7itance. 

Neglecting  the  duty  of  repentance. 

Not  calling  ourselves  to  daily  account  for  our  sins. 


PRIVATE  DEVOTIONS.  299 

Not  assigning  any  set  or  solemn  times  for  humiliation  and 
confession,  or  too  seldom. 

Not  deeply  considering  our  sins,  to  beget  contrition. 

Not  acting  revenge  upon  ourselves,  by  fasting  and  other 
acts  of  mortification. 

Idolatry. 

Outward  idolatry  in  worshipping  of  creatures.  Inward 
idolatry,  in  placing  our  love  and  other  affections  more  on 
creatures  than  the  Creator. 

TO  OURSELVES. 
Humility. 

Being  puffed  up  with  high  conceits  of  ourselves. 
In  respect  of  natural  parts,  as  beauty,  wit,  &c. 
Of  worldly  riches  and  honours. 
Of  grace. 

Greedily  seeking  the  praise  of  men. 
Directing  Christian  actions,  as  prayer,  alms,  &lc.  to  that 
end. 

Committing  sins  to  avoid  reproach  from  wicked  men. 

Meekness. 

Disturbing  our  minds  with  anger  and  peevishness. 

Consideration. 

Not  carefully  examining  what  our  estate  towards  God  is. 

Not  trying  ourselves  by  the  true  rule,  i.  e.  our  obedience 
to  God's  commands. 

Not  weighing  the  lawfulness  of  our  actions  before  we  ven- 
ture on  them. 

Not  examining  our  past  actions,  to  repent  of  the  ill,  to  give 
God  the  glory  of  the  good. 

Contentedness. 

Uncontentedness  in  our  estates. 
Greedy  desires  after  honour  and  riches. 
Seeking  to  gain  them  by  sinful  means. 
Envying  the  condition  of  other  men. 

Diligence,  Watchfulness. 
Being  negligent  in  observing  and  resisting  temptations. 


300  PRIVATE  DEVOTIONS. 

Not  improving  God's  gifts,  outward  or  inward,  to  his  ho- 
nour. 

Abusing  our  natural  parts,  as  wit,  memory,  &c.  to  sin. 
Neglecting  or  resisting  the  motions  of  God's  Spirit. 

Chastity. 

Uncleanness,  adultery,  fornication,  unnatural  lusts,  &;c. 

Uncleanness  of  the  eye  and  hand. 

Filthy  and  obscene  talking. 

Impure  fancies  and  desires. 

Heightening  of  lust  by  pampering  the  body. 

Not  labouring  to  subdue  it  by  fasting,  or  other  severities. 

Tempercmce, 

Eating  too  much. 

Making  pleasure,  not  health,  the  end  of  eatuig. 

Being  too  curious  or  costly  in  meats. 

Drunkenness. 

Drinking  more  than  is  useful  to  our  bodies,  though  not  to 
drunkenness. 

Wasting  the  time  or  estate  in  good  fellowship. 

Abusing  our  strength  of  brain  to  the  making  others  drunk. 

Immoderate  sleeping. 

Idleness  and  negligence  in  our  callings. 

Using  unlawful  recreations. 

Being  too  vehement  upon  lawful  ones. 

Spending  too  much  time  at  them. 

Being  drawn  by  them  to  anger  or  covetousness. 

Being  proud  of  apparel. 

Striving  to  go  beyond  our  rank. 

Bestowing  too  much  time,  care,  or  cost  about  it. 

Abstaining  from  such  excesses,  not  out  of  conscience  but 
covetousness. 

Pinching  our  bodies  to  fill  our  purses, 

TO  OUR  NEIGHBOUR. 
Negative  Justice. 

Being  injurious  to  our  neighbour. 
Delighting  causelessly  to  grieve  his  mind. 
Ensnaring  his  soul  in  sin,  by  command,  counsel,  entice- 
ment, or  example. 

Affrighting  him  from  godliness,  by  our  scoffing  at  it. 


PRIVATE  DEVOTIONS.  301 

Not  seeking  to  bring  those  to  repentance  whom  we  have 
led  into  sin. 

Murder. 

Murder,  open  or  secret. 

Drawing  men  to  intemperance  or  other  vices,  which  may 
bring  diseases  or  death. 

Stirring  men  up  to  quarrelling  and  fighting. 
Maiming  or  hurting  the  body  of  our  neighbour. 
Fierceness  and  rage  against  him. 

Adultery 

Coveting  our  neighbour's  wife. 
Actually  defiling  her. 

Malice. 
Spoiling  the  goods  of  others  upon  spite  and  malice. 

Covetousness. 
Coveting  to  gain  them  to  ourselves. 

Oppression. 
Oppression  by  violence  and  force,  or  colour  of  law. 

Theft. 

Not  paying  what  we  borrow. 

Not  paying  what  we  have  voluntarily  promised. 

Keeping  back  the  wages  of  the  servant  and  hireling. 

Deceit. 

Unfaithfulness  in  trusts,  whether  to  the  living  or  dead. 
TJsing  arts  of  deceit  in  buying  and  selling. 
Exacting  upon  the  necessities  of  our  neighbours. 

False  Witness. 

Blasting  the  credit  of  our  neighbour. 

By  false  witness. 

By  railing. 

By  whispering. 

Encouraging  others  in  their  slanders. 

Being  forward  to  believe  all  ill  reports  of  our  neighbour. 

Causeless  suspicions. 

26 


302  PRIVATE  DEVOTIONS. 

Rash  judging  of  him. 
Despising  him  for  his  infirmities. 
Inviting  others  to  do  so,  by  scoffing  and  deriding  him. 
Bearing  any  malice  in  the  heart. 
Secret  wishing  of  death  or  hurt  to  our  neighbour. 
Rejoicing  when  any  evil  befalls  him. 
Neglecting  to  make  what  satisfaction  we  can,  for  any  sort 
of  injury  done  to  our  neighbour. 

Positive  Justice,  Humility,  Lying. 

Churlish  and  proud  behaviour  to  others. 
Froward  and  peevish  conversation. 
Bitter  and  reproachful  language. 
Cursing. 

Not  paying  the  respect  due  to  the  qualities  or  gifts  of  others. 
Proudly  overlooking  them. 
Seeking  to  lessen  others'  esteem  of  them. 
Not  employing  our  abilities,  whether  of  mind  or  estate,  in 
administering  to  those  whose  wants  require  it. 

Gratitude. 

Unthankfulness  to  our  benefactors. 

Especially  those  that  admonish  us. 

Not  amending  upon  their  reproof. 

Being  angry  at  them  for  it. 

Not  reverencing  our  civil  parent,  the  lawful  magistrate. 

Judging  and  speaking  evil  of  him. 

Grudging  his  just  tributes. 

Sowing  sedition  among  people. 

Refusing  to  obey  his  lawful  commands. 

Rising  up  against  him,  or  taking  part  with  them  that  do. 

Despising  our  spiritual  fathers. 

Not  loving  them  for  their  works'  sake. 

Not  obeying  those  commands  of  God  they  deliver  to  us. 

Seeking  to  withhold  from  them  their  just  maintenance. 

Forsaking  our  lawful  pastors  to  follow  factious  teachers. 

Parents. 

Stubborn  and  irreverent  behaviour  to  our  natural  parents. 

Despising  and  publishing  their  infirmities. 

Not  loving  them,  nor  endeavouring  to  bring  them  comfort. 

Contemning  their  counsels. 

Murmuring  at  their  government. 


PRIVATE  DEVOTIONS.  3()lp 

Coveting  their  estates,  though  by  their  death. 

Not  ministering  to  them  in  their  wants  of  all  sorts. 

Neglecting  to  pray  for  God's  blessing  on  the  several  sorts 
of  parents. 

Want  of  natural  affection  to  children. 

Mothers  refusing  to  nurse  them  without  a  just  impediment. 

Not  bringing  them  timely  to  baptism. 

Not  early  instructing  them  in  the  ways  of  God. 

Suffering  them  for  want  of  timely  correction  to  get  cus- 
toms of  sin. 

Setting  them  evil  examples. 

Discouraging  them  by  harsh  and  cruel  usage. 

Not  providing  for  their  subsistance  according  to  our  ability. 

Consuming  their  portions  in  our  own  riot. 

Reserving  all  till  our  death,  and  letting  them  want  in  the 
mean  time. 

Not  seeking  to  entail  a  blessing  on  them  by  our  Christian 
lives. 

Not  heartily  praying  for  them. 

Want  of  affection  to  our  natural  brethren. 

Envyings  and  heart-burnings  towards  them. 

Duty  to  Brethren. 

Not  lovmg  our  spiritual  brethren,  i.  e.  our  fellow-Chris- 
tians. 

Having  no  felloAV- feeling  of  their  sufferings. 
Causelessly  forsaking  their  communion  in  holy  duties. 
Not  taking  deeply  to  heart  the  desolations  of  the  church. 

Marriage. 

Marrying  within  the  degrees  forbidden. 

Marrying  for  undue  ends,  as  covetousness,  lust,  &c. 

Unkind,  froward,  and  unquiet  behaviour  towards  the  hus- 
band or  wife. 

Unfaithfulness  to  the  bed. 

Not  bearing  with  the  infirmities  of  each  other. 

Not  endeavouring  to  advance  one  another's  good,  spiritual 
or  temporal. 

The  wife  resisting  the  lawful  commands  of  her  husband. 

Her  striving  for  rule  and  dominion  over  him. 

Not  praying  for  each  other. 


304  PRIVATE  DEVOTIONS. 

Friendship. 

Unfaithfulness  to  a  friend. 

Betraying  his  secrets. 

Denying  him  assistance  in  this  needs. 

Neglecting  lovingly  to  admonish  him. 

Flattering  him  in  his  faults. 

Forsaking  his  friendship  upon  slight  or  no  cause. 

Making  leagues  in  sin  instead  of  virtuous  friendship. 

Servants. 

Servants  disobeying  the  lawful  commands  of  their  mas- 
ters. 

Purloining  their  goods. 
Carelessly  wasting  them. 
Murmuring  at  their  rebukes 
Idleness. 
Eye-service. 

Masters. 

Masters  using  servants  tyrannically  and  cruelly. 
Being  too  remiss,  and  suffering  them  to  neglect  their  duty. 
Having  no  care  of  their  souls. 

Not  providing  them  means  of  instruction  in  religion. 
Not  admonishing  them  when  they  commit  sins. 
Not  allowing  them  time  and  opportunity  for  prayer,  and 
the  worship  of  God. 

Charity. 

Want  of  bowels  and  charity  to  our  neighbours. 

Not  heartily  desiring  their  good,  spiritual  or  temporal. 

Not  loving  and  forgiving  enemies. 

Taking  actual  revenges  upon  them. 

Falseness,  professing  kindness  and  acting  none 

Not  labouring  to  do  all  the  good  we  can  to  the  soul  of  our 
neighbour. 

Not  assisting  him  to  our  power  in  his  bodily  distresses. 

Not  defending  his  good  name,  when  we  know  him  slan- 
dered. 

Denying  him  any  neighbourly  office  to  preserve  or  advance 
his  estate. 

Not  defending  him  from  oppression,  when  we  have  power. 


PRIVATE  DEVOTIONS.  305 

Not  relieving  him  in  his  poverty. 
Not  giving  liberally  or  cheerfully. 

Going  to  Law. 

Not  loving  peace. 
Going  to  law  upon  slight  occasions. 
Bearing  inward  enmity  to  those  we  sue. 
Not  labouring  to  make  peace  among  others. 

TTie  use  of  this  Catalogue  of  Sins  is  this :  Upon  days 
of  Humiliation,  especially  before  the  Sacrament,  read 
ihein  consideringly  over,  and  at  every  particular  ask 
thine  own  heart,  Am  I  guilty  of  this  ?  £nd  whatsoever 
by  such  Examination  thoufndest  thyself  faulty  in,  con- 
fess particularly  and  humbly  to  God,  with  all  the  height- 
ening circumstances,  which  rnay  any  way  increase  their 
guilts,  and  make  serious  resolutions  against  every  such 
sin  for  the  future ;  after  which  thou  may  est  use  this 
Form  following : 

O  Lord,  I  am  ashamed,  and  blush  to  lift  up  my  face  to 
thee,  for  my  iniquities  are  increased  over  my  head,  and  my 
trespass  is  grown  up  even  unto  heaven.  I  have  wrought  all 
these  great  provocations,  and  that  in  the  most  provoking 
manner ;  they  have  not  been  only  single,  but  repeated  acts 
of  sin :  for,  O  Lord,  of  all  this  black  catalogue  which  I  have 
now  brought  forth  before  thee,  how  few  are  there  which 
I  have  not  often  committed  ?  Nay,  which  are  not  become 
even  habitual  and  customary  to  me  ?  And  to  this  frequency, 
I  have  added  both  a  greediness  and  obstinacy  in  sinning, 
turning  into  my  course  as  the  horse  rusheth  into  the  battle, 
doing  evil  with  both  hands,  earnestly,  yea,  hating  to  be  re- 
formed, and  casting  thy  words  behind  me,  quenching  thy 
Spirit  within  me,  which  testified  against  me,  to  turn  me 
from  my  evil  ways  ;  and  frustrating  all  those  outward  means, 
whether  of  judgment  or  mercy,  which  thou  hast  used  to 
draw  me  to  thyself.  Nay,  O  Lord,  even  my  repentances 
may  be  numbered  amongst  my  greatest  sins :  they  have  some- 
times been  feigned  and  hypocritical,  always  so  slight  and 
ineffectual,  that  they  have  brought  forth  no  fruit  in  amend- 
ment of  life ;  but  I  have  still  returned  with  the  dog  to  the 
vomit,  and  the  sow  to  the  mire  again,  and  have  added  the 
breach  of  resolutions  and  vows  to  all   my  former  guilts. 

26* 


306  PRIVATE  DEVOTIONS. 

Thus,  0  Lord,  I  am  become  out  of  measure  sinful,  and  since 
I  have  thus  chosen  death,  I  am  most  worthy  to  take  part  in 
it,  even  in  the  second  death,  the  lake  of  fire  and  brimstone. 
This,  this,  O  Lord,  is  in  justice  to  be  the  portion  of  my  cup; 
to  me  belongs  nothing  but  shame  and  confusion  of  face  eter- 
nally. But  to  thee,  O  Lord  God,  belongeth  mercy  and  for- 
giveness, though  I  have  rebelled  against  thee  ;  O  remember 
not  my  sins  and  offences,  but  according  to  thy  mercy  think 
thou  upon  me,  O  Lord,  for  thy  goodness.  Thou  sentest  thy 
Son  to  seek  and  to  save  that  which  was  lost;  behold,  O  Lord, 
I  have  gone  astray  like  a  sheep  that  is  lost :  O  seek  thy  ser- 
vant, and  bring  me  back  to  the  Shepherd  and  Bishop  of  my 
soul.  Let  thy  Spirit  work  in  me  a  hearty  sense  and  detes- 
tation of  all  my  abominations,  that  true  contrition  of  heart 
which  thou  hast  promised  not  to  despise.  And  then  be  thou 
pleased  to  look  on  me,  to  take  away  all  iniquity,  and  receive 
me  graciously ;  and  for  his  sake  who  hath  done  nothing  amiss, 
be  reconciled  to  me,  who  have  done  nothing  well ;  wash  away 
the  guilt  of  my  sins  in  his  blood,  and  subdue  the  power  of 
them  by  his  grace  :  and  grant,  O  Lord,  that  I  may,  from  this 
hour,  bid  a  final  adieu  to  all  ungodliness  and  worldly  lust, 
that  I  may  never  once  more  cast  a  look  towards  Sodom,  or 
long  after  the  flesh-pots  of  Egypt ;  but  consecrate  myself 
entirely  to  thee,  to  serve  thee  in  righteousness  and  true  holi- 
ness, reckoning  myself  to  be  dead  indeed  unto  sin,  but  alive 
unto  God,  through  Jesus  Christ  our  Lord  and  blessed  Sa- 
viour. 

THIS  PENITENTIAL  PSALM 

MAY  ALSO  FITLY  BE  USED. 

Psalm  li. 

Have  mercy  upon  me,  O  God,  after  thy  great  goodness 
according  to  the  multitude  of  thy  mercies  do  away  mine 
offences. 

Wash  me  throughly  from  my  wickedness,  and  cleanse  me 
from  my  sin. 

For  I  acknowledge  my  faults,  and  my  sin  is  ever  before 
me. 

Against  thee  only  have  I  sinned,  and  done  this  evil  in  thy 
sight,  that  thou  mightest  be  justified  in  thy  saying,  and  clear 
when  thou  art  judged. 


PRIVATE   DEVOTIONS.  307 

Behold  I  was  shapen  in  wickedness,  and  in  sin  hath  my 
mother  conceived  me. 

But  lo,  thou  requirest  truth  in  the  inward  parts,  and  shalt 
make  me  to  understand  wisdom  secretly. 

Thou  shalt  purge  me  with  hyssop,  and  I  shall  be  clean, 
thou  shalt  wash  me,  and  I  shall  be  whiter  than  snow. 

Thou  shalt  make  me  hear  of  joy  and  gladness,  that  the 
bones  which  thou  hast  broken  may  rejoice. 

Turn  thy  face  from  my  sins,  and  put  out  all  my  misdeeds. 

Make  me  a  clean  heart,  O  God,  and  renew  a  right  spirit 
within  me. 

Cast  me  not  away  from  thy  presence,  and  take  not  thy 
holy  Spirit  from  me. 

O  Give  me  the  comfort  of  thy  help  again,  and  establish  me 
with  thy  free  spirit. 

Then  shall  I  teach  thy  ways  unto  the  wicked,  and  sinners 
shall  be  converted  unto  thee. 

Deliver  me  from  blood-guiltiness,  O  God,  thou  that  art 
the  God  of  my  health,  and  my  tongue  shall  sing  of  thy  right- 
eousness. 

Thou  shalt  open  my  lips,  O  Lord,  and  my  mouth  shall 
show  forth  thy  praise. 

For  thou  desirest  no  sacrifice,  else  would  I  give  it  thee : 
but  thou  delightest  not  in  burnt-offering. 

The  sacrifice  of  God  is  a  troubled  spirit ;  a  broken  and 
contrite  heart,  0  God,  shalt  thou  not  despise. 

O  be  favourable  and  gracious  unto  Sion,  build  thou  the 
walls  of  Jerusalem. 

Then  shalt  thou  be  pleased  with  the  sacrifices  of  right- 
eousness, with  the  burnt-offerings  and  oblations  ;  then  shall 
they  offer  young  bullocks  upon  thine  altar. 

Glory  be  to  the  Father,  and  to  the  Son,  and  to  the  Holy 
Ghost. 

As  it  was  in  the  beginning,  is  now,  and  ever  shall  be,  world 
without  end.     Amen. 

PRAYERS 

Before  the  receiving  of  the  Blessed  Sacrament. 

O  MOST  merciful  God,  who  hast  in  thy  great  goodness 
prepared  this  spiritual  feast  for  sick  and  famished  souls,  make 
my  desires  and  gasping  after  it,  answerable  to  my  needs  of 


308  PRIVATE  DEVOTIONS. 

it.  I  have,  with  the  prodigal,  wasted  that  portion  of  grace 
thou  bestowedst  upon  me;  and  therefore  do  infinitely  want  a 
supply  out  of  this  treasury  :  But,  O  Lord,  how  shall  such  a 
wretch  as  I  dare  to  approach  this  holy  table  ?  I  am  a  dog, 
how  shall  I  presume  to  take  the  children's  bread  ?  or  how 
shall  this  spiritual  manna,  this  food  of  angels,  be  given  to  one 
who  hath  chosen  to  feed  on  husks  with  swine  ?  Nay,  to  one 
Avho  hath  already  so  often  trampled  these  precious  things 
under  foot,  either  carelessly  neglecting  or  unworthily  receiv- 
ing these  holy  mysteries  ?  O  Lord,  my  horrible  guiltiness 
makes  me  tremble  t®  come,  and  yet  makes  me  not  dare  to 
keep  away  ;  for  where,  O  Lord,  shall  my  polluted  soul  be 
washed,  if  not  in  this  fountain  which  thou  hast  opened  for 
sin  and  for  uncleanness  ?  Hither  therefore  I  come,  and  thou 
hast  promised  that  him  that  cometh  to  thee,  thou  wilt  in  no 
wise  cast  out.  This  is,  O  Lord,  the  blood  of  the  New  Testa- 
ment ;  grant  me  so  to  receive  it,  that  it  may  be  to  me  for 
remission  of  sins ;  and  though  I  have  so  often  and  so  wretch- 
edly broken  my  part  of  that  Covenant,  whereof  this  sacra- 
ment is  a  seal,  yet  be  thou  graciously  pleased  to  make  good 
thine ;  to  be  merciful  to  my  unrighteousness,  and  to  remember 
my  sins  and  my  iniquities  no  more  :  and  not  only  so,  but  to 
put  thy  laws  into  my  heart,  and  to  write  them  in  my  mind, 
and  by  the  power  of  thy  grace  dispose  my  soul  to  such  a 
sincere  and  constant  obedience,  that  I  may  never  again  pro- 
voke thee.  Lord,  grant  that  in  these  holy  mysteries  I  may 
not  only  commemorate,  but  effectually  receive  my  blessed 
Saviour,  and  all  the  benefits  of  his  passion :  and  to  that 
end  give  me  such  a  preparation  of  soul  as  may  qualify  me 
for  it ;  give  me  a  deep  sense  of  my  sins  and  unworthiness, 
that,  being  weary  and  heavy  laden,  I  may  be  capable  of  his 
refreshings,  and  by  being  supplied  in  my  own  tears,  I  may 
be  the  fitter  to  be  washed  in  his  blood  ;  raise  up  my  dull 
and  earthly  mind  from  grovelling  here  below,  and  inspire 
it  with  a  holy  zeal,  that  I  may  with  spiritual  affection  approach 
this  spiritual  feast;  and  let,  O  Lord,  that  infinite  love  of  Christ 
in  dying  for  so  wretched  a  sinner,  inflame  my  frozen  be- 
numbed soul,  and  kindle  in  me  that  sacred  fire  of  love  to 
him,  and  that  so  vehement  that  no  waters  may  quench,  no 
floods  drown  it,  such  as  may  burn  up  all  my  dross,  not  leave 
one  unmortified  lust  in  my  soul,  and  such  as  may  also  ex- 
tend itself  to  all  whom  thou  hast  given  me  command  and  ex- 
ample to  love,  even  enemies  as  well  as  friends.     Finally,  O 


PRIVATE  DEVOTIONS.  309 

Lord,  I  beseech  ihee  to  clothe  me  in  the  wedding  garment, 
and  make  me,  though  of  myself  a  most  unworthy,  yet  by  thy 
mercy  an  acceptable  guest  at  this  holy  table ;  that  I  may  not 
eat  or  drink  my  own  condemnation,  but  may  have  my  par- 
don sealed,  my  weakness  repaired,  my  corruptions  subdued, 
and  my  soul  so  inseparably  united  to  thee,  that  no  tempta- 
tions may  ever  be  able  to  dissolve  the  union,  but  that  being 
begun  here  in  grace,  it  may  be  consummated  in  glory. 
Grant  this,  O  Lord,  for  thy  dear  Son's  sake,  Jesus  Christ. 

Another. 

O  BLESSED  Jesus,  who  once  offered  up  thyself  for  me  upon 
the  cross,  and  now  offerest  thyself  to  me  in  the  sacrament, 
let  not,  I  beseech  thee,  my  impenitence  and  unworthiness 
frustrate  these  so  inestimable  mercies  to  me,  but  qualify  me 
by  thy  grace  to  receive  the  full  benefit  of  them.  O  Lord,  I 
have  abundant  need  of  thee,  but  am  so  clogged  with  guilt,  so 
holden  with  the  cords  of  my  sins,  that  I  am  not  able  to  move 
towards  thee.  O  loose  me  from  this  band  wherewith  Satan 
and  my  own  lusts  have  bound  me,  and  draw  me  that  I  may 
run  after  thee.  O  Lord,  thou  seest  daily  how  eagerly  I  pur- 
sue the  paths  that  lead  to  death  ;  but  when  thou  invitest  me 
to  life  and  glory,  I  turn  my  back  and  forsake  my  own  mercy. 
How  often  hath  this  feast  been  prepared,  and  I  have  with 
frivolous  excuses  absented  myself;  or  if  I  have  come,  it  hath 
been  rather  to  defy  than  to  adore  thee.  I  have  brought  such 
troops  of  thy  professed  enemies,  unrepented  sins,  along  with 
me,  as  if  I  came  not  to  commemorate,  but  renew  thy  passion, 
crucifying  thee  afresh,  and  putting  thee  to  open  shame.  And 
now  of  what  punishment  shall  I  be  thought  worthy,  who  have 
thus  trampled  under  foot  the  Son  of  God,  and  counted  the 
blood  of  the, covenant  an  unholy  thing?  Yet,  O  merciful 
Jesu,  this  blood  is  my  only  refuge :  O  let  this  make  my 
atonement,  or  I  perish  eternally.  Wherefore  didst  thou  shed 
it,  but  to  save  sinners  ?  Neither  can  the  merit  of  it  be  over- 
whelmed either  by  the  greatness  or  number  of  sins.  I  am 
a  sinner,  a  great  one,  O  let  me  find  its  saving  efficacy.  Be 
merciful  unto  me  O  God,  be  merciful  to  me,  for  my  soul 
trusteth  in  thee,  and  in  the  clefts  of  thy  wounds  shall  be  my 
refuge,  until  thy  Father's  indignations  be  overpast.  O  thou 
who  hast  as  my  High  Priest  sa:crificed  for  me,  intercede  for 
me  also,  and  plead  thy  meritorious  sufferings  on  my  behalf, 
and  suffer  not,  O  my  Redeemer,  the  price  of  thy  blood  to  be 


310  PRIVATE  DEVOTIONS. 

Utterly  lost :  and  grant,  O  Lord,  that  as  the  sins  I  have  to  be 
forgiven  are  many,  so  I  may  love  much.  Lord,  thou  seest 
what  faint,  what  cold  affections  I  have  towards  thee  :  O 
warm  and  enliven  them  ;  and  as  in  this  sacrament  that  trans- 
cendent love  of  thine  in  dying  for  me  is  shed  forth,  so  I  be- 
seech thee  let  it  convey  such  grace  into  me,  as  may  enable 
me  to  make  some  returns  of  love.  O  let  this  divine  fire  de- 
scend from  heaven  into  my  soul,  and  let  my  sins  be  the  burnt- 
offering  for  it  to  consume,  that  there  may  not  any  corrupt 
affection,  any  cursed  thing,  be  sheltered  in  my  heart ;  that  I 
may  never  again  defile  that  place  which  thou  hast  chosen 
for  thy  temple,  Thou  diedst,  0  dear  Jesu,  to  redeem  me 
from  all  iniquity,  O  let  me  not  again  sell  myself  to  work 
wickedness.  But  grant  that  I  may  approach  thee  at  this 
time  with  most  sincere  and  fixed  resolutions  of  an  entire  re- 
formation, and  let  me  receive  such  grace  and  strength  from 
thee,  as  may  enable  me  faithfully  to  perform  them.  Lord, 
there  are  many  old  habituated  diseases  my  soul  groans  under. 
\_Here  mention  thy  most  prevailing  corruptions.']  And 
though  I  lie  never  so  long  at  the  pool  of  Bethesda,  come  never 
so  often  to  thy  table,  yet  unless  thou  be  pleased  to  put  forth 
thy  healing  virtue,  they  will  still  remain  uncured.  O  thou 
blessed  Physician  of  souls,  heal  me,  and  grant  that  I  may 
now  so  touch  thee,  that  every  one  of  these  loathsome  issues 
may  immediately  stanch  ;  that  these  sicknesses  may  not  be 
unto  death,  but  unto  the  glory  of  thy  mercy  in  pardoning, 
to  the  glory  of  thy  grace  in  purifying  so  polluted  a  wretch. 
O  Christ,  hear  me  and  grant  I  may  nov/  approach  thee  with 
such  humility  and  contrition,  love  and  devotion,  that  thou 
mayest  vouchsafe  to  come  unto  me,  and  abide  with  me,  com- 
municating to  me  thyself,  and  all  the  merits  of  thy  passion. 
And  then,  O  Lord,  let  no  accusations  of  Satap,  or  my  own 
conscience,  amaze  or  distract  me  ;  but,  having  peace  with 
thee,  let  me  also  have  peace  in  myself,  that  this  wine  may 
make  glad,  this  bread  of  life  may  strengthen  my  heart,  and 
enable  me  cheerfully  to  run  the  way  of  thy  commandments. 
Grant  this,  merciful  Saviour,  for  thine  own  bowels  and  com- 
passion's sake, 

EJACULATIONS 
To  he  used  at  the  Lord's  Supper. 

Lord,  I  am  not  worthy  that  thou  shouldst  come  under 
my  roof. 


PRIVATE  DEVOTIONS.  311 

I  have  sinned,  what  shall  I  do  unto  thee,  O  thou  Preserver 
of  men  ? 

[_Here  recollect  some  of  thy  greatest  sins.~\ 

If  thou.  Lord,  shouldst  be  extreme  to  mark  vi^hat  is  done 
amiss,  O  Lord,  who  may  abide  it  ? 

But  with  the  Lord  there  is  mercy,  and  with  him  is  plenteous 
redemption. 

Behold,  O  Lord,  thy  beloved  Son,  in  whom  thou  art  well 
pleased. 

Hearken  to  the  cry  of  his  blood,  which  speaketh  better 
things  than  that  of  Abel. 

By  his  agony  and  bloody  sweat,  by  his  cross  and  passion, 
good  Lord,  deliver  me. 

O  Lamb  of  God,  which  takest  away  the  sins  of  the  world, 
grant  me  thy  peace. 

O  Lamb  of  God,  which  takest  away  the  sins  of  the  world, 
have  mercy  on  me. 

Immediately  before  Receiving. 

Thou  hast  said,  that  he  that  eateth  thy  flesh  and  drinketh 
thy  blood,  hath  eternal  life. 

Behold  the  servant  of  the  Lord,  be  it  unto  me  according  to 
thy  word. 

At  the  receiving  of  the  Bread. 

By  thy  crucified  body  deliver  me  from  this  body  of  death. 

At  the  Receiving  of  the  Cup. 

O  LET  this  blood  of  thine  purge  my  conscience  from  dead 
works  to  serve  the  living  God. 

Lord,  if  thou  wilt  thou  canst  make  me  clean. 

0  touch  me,  and  say,  I  will,  be  thou  clean 

After  Receiving. 

What  shall  I  render  unto  the  Lord  for  all  the  benefits  he 
hath  done  unto  me  ? 

1  will  take  the  cup  of  salvation,  and  call  upon  the  name 
of  the  Lord. 

Worthy  is  the  Lamb  that  was  slain,  to  receive  power,  and 
riches,  and  wisdom,  and  strength,  and  honour,  and  glory, 
and  blessing. 


312  PRIVATE  DEVOTIONS. 

Therefore  blessing,  honour,  glory,  and  power,  be  to  him 
that  sitteth  upon  the  throne,  and  to  the  Lamb  for  ever  and 
ever.     Amen. 

I  have  sworn,  and  am  steadfastly  purposed  to  keep  thy 
righteous  judgments. 

0  hold  thou  up  my  goings  in  thy  paths,  that  my  footsteps 
slip  not. 

A  THANKSGIVING 

After  the  Receiving  of  the  Sacrament. 

O  THOU  Fountain  of  all  goodness,  from  whom  every  good 
and  perfect  gift  cometh,  and  to  whom  all  honour  and  glory 
should  be  returned,  I  desire,  with  all  the  most  fervent  and 
inflamed  affections  of  a  grateful  heart,  to  bless  and  praise 
thee  for  those  inestimable  mercies  thou  hast  vouchsafed  me. 
Lord,  what  is  man  that  thou  shouldst  so  regard  him,  as  to 
send  thy  beloved  Son  to  suffer  such  bitter  things  for  him  ? 
But,  Lord,  what  am  I,  the  worst  of  men,  that  I  should  have 
any  part  in  this  atonement,  who  have  so  often  despised  him 
and  his  sufferings  ?  O  the  height  and  depth  of  this  mercy 
of  thine,  that  art  pleased  to  admit  me  to  the  renewing  of  that 
covenant  with  thee,  which  I  have  so  often  and  so  perversely 
broken !  that  I,  who  am  not  worthy  of  that  daily  bread 
which  sustains  the  body,  should  be  made  partaker  of  this 
bread  of  life,  which  nourisheth  the  soul,  and  that  the  God 
of  all  purity  should  vouchsafe  to  unite  himself  to  so  polluted 
a  wretch  !  O  my  God,  suffer  me  no  more,  I  beseech  thee, 
to  turn  thy  grace  into  wantonness,  to  make  thy  mercy  an 
occasion  of  security,  but  let  this  unspeakable  love  of  thine  con- 
strain me  to  obedience,  that  since  my  blessed  Lord  hath  died 
for  me,  I  may  no  longer  live  unto  myself,  but  to  him.  O 
Lord,  I  know  there  is  no  concord  between  Christ  and  Be- 
lial ;  therefore  since  he  hath  now  been  pleased  to  enter  my 
heart,  O  let  me  never  permit  any  lust  to  chase  him  thence, 
but  let  him  that  hath  so  dearly  bought  me,  still  keep  posses- 
sion of  me,  and  let  nothing  ever  take  me  out  of  his  hand. 
To  this  end  be  thou  graciously  pleased  to  watch  over  me, 
and  defend  me  from  all  assaults  of  my  spiritual  enemies  ;  but 
especially  deliver  me  from  myself,  from  the  treachery  of  my 
own  heart,  which  is  too  willing  to  yield  itself  a  prey.  And 
where  thou  seest  I  am  either  by  nature  or  custom  most  weak, 
there  do  thou,  I  beseech  thee,  magnify  thy  power  in  my 


PRIVATE  DEVOTIONS.  313 

preservation.  [_Here  mention  thy  most  dangerous  tempta- 
tions']. And,  Lord,  let  my  Saviour's  sufferings  for  my  sins, 
and  the  vows  I  have  now  made  against  them,  never  depart 
from  my  mind ;  but  let  the  remembrance  of  the  one  enable 
me  to  perform  the  other,  that  I  may  never  make  truce  with 
those  lusts  which  nailed  his  hands,  pierced  his  side,  and 
made  his  soul  heavy  to  the  death  :  but  that  having  now  anew 
listed  myself  under  his  banner,  I  may  fight  manfully,  and 
follow  the  Captain  of  my  salvation,  even  through  a  sea  of 
blood.  Lord,  lift  up  my  hands  that  hang  down,  and  my  fee- 
ble knees,  that  I  faint  not  in  this  warfare.  O  be  thou  my 
strength,  who  am  not  able  of  myself  to  struggle  with  the 
slightest  temptations.  How  often  have  I  turned  by  back  in 
the  day  of  batde !  How  many  of  these  sacramental  vows 
have  I  violated  !  And,  Lord,  I  have  still  the  same  uncon- 
stant  deceitful  heart  to  betray  me  to  the  breach  of  this.  O 
thou  who  art  Yea  and  Amen,  in  whom  there  is  no  shadow 
of  change,  communicate  to  me,  I  beseech  thee,  such  a  stabi- 
lity of  mind,  that  I  may  no  more  thus  start  aside  like  a 
broken  bow,  but  that,  having  my  heart  whole  with  thee,  I 
may  continue  steadfast  in  thy  covenant,  that  not  one  good 
purpose  which  thy  Spirit  hath  raised  in  me  this  day  may 
vanish,  as  so  many  have  formerly  done,  but  that  they  may 
bring  forth  fruit  unto  life  eternal.  Grant  this,  O  merciful 
Father,  through  the  merits  and  mediation  of  my  crucified 
Saviour. 

A  PRAYER  OF  INTERCESSION 

To  be  used  either  before  or  after  the  Receiving  of  the 
Sacrament. 

O  MOST  gracious  Lord,  who  so  tenderly  lovedst  mankind 
as  to  give  thy  dear  Son  out  of  thy  bosom  to  be  a  propitia- 
tion for  the  sins  of  the  whole  world,  grant  that  the  effect  of 
this  redemption  may  be  as  universal  as  the  design  of  it,  that 
it  may  be  to  the  salvation  of  all.  O  let  no  person  by  impe- 
nitence and  wilful  sin  forfeit  his  part  in  it,  but  by  the  power 
of  thy  grace  bring  all,  even  the  most  obstinate  sinners,  to 
repentance.  Enlighten  all  that  sit  in  darkness,  all  Jews, 
Turks,  Infidels,  and  Heretics ;  take  from  them  all  blindness, 
hardness  of  heart,  and  contempt  of  thy  word,  and  so  fetch 
them  home,  blessed  Lord,  unto  thy  fold,  that  they  may  be 
saved  among  the  number  of  the  true  Israelites.     And  for  all 

27 


314  PRIVATE  DEVOTIONS. 

those  upon  whom  the  name  of  thy  Son  is  called,  grant,  O 
Lord,  that  their  conversations  may  be  such  as  becometh  the 
gospel  of  Christ ;  that  his  name  be  no  longer  blasphemed 
among  the  heathens  through  us.  O  blessed  Lord,  how  long 
shall  Christendom  continue  the  vilest  part  of  the  world,  a 
sink  of  all  those  abominable  pollutions  which  even  barbarians 
detest  ?  O  let  not  our  profession  and  our  practice  be  always 
at  so  wide  a  distance.  Let  not  the  disciples  of  the  holy  and 
immaculate  Jesus  be  of  all  others  the  most  profane  and  im- 
pure. Let  not  the  subjects  of  the  Prince  of  Peace  be  of  all 
others  the  most  contentious  and  bloody ;  but  make  us  Chris- 
tians in  deed  as  well  as  in  name,  that  we  may  walk  worthy 
of  that  holy  vocation  wherewith  we  are  called,  and  may  all 
with  one  mind  and  one  mouth  glorify  thee,  the  Father  of 
our  Lord  Jesus  Christ.  Have  mercy  on  this  languishing 
Church,  look  down  from  heaven  the  habitation  of  thy  holi- 
ness and  of  thy  glory.  Where  is  thy  zeal  and  thy  strength, 
the  sounding  of  thy  bowels  and  of  thy  mercies  towards  us  ?  are 
they  restrained  ?  Be  not  wroth  very  sore,  O  Lord,  neither 
remember  iniquity  for  ever  ;  but  though  our  backslidings  are 
many,  and  we  have  grievously  rebelled,  yet  according  to  all 
thy  goodness,  let  thy  anger  and  thy  fury  be  turned  away,  and 
cause  thy  face  to  shine  upon  thy  sanctuary  which  is  deso- 
late, for  the  Lord's  sake ;  and  so  separate  between  us  and 
our  sins,  that  they  may  no  longer  separate  between  us  and 
our  God.  Save  and  defend  all  Christian  kings,  princes  and 
governors,  especially  those  to  whom  we  owe  subjection ; 
plead  thou  their  cause,  O  Lord,  against  those  that  strive  with 
them,  and  fight  thou  against  those  that  fight  against  them : 
and  so  guide  and  assist  them  in  the  discharge  of  that  office 
whereunto  thou  hast  appointed  them,  that  under  them  we 
may  lead  a  quiet  and  peaceable  life  in  all  goodness  and  ho- 
nesty. Bless  them  that  wait  at  thine  altar,  open  thou  their 
lips  that  their  mouth  may  show  forth  thy  praise.  O  let  not 
the  lights  of  the  world  be  put  under  bushels,  but  place  them 
in  their  candlesticks,  that  they  may  give  light  to  all  that  are 
in  the  house.  Let  not  Jeroboam's  priests  profane  thy  ser- 
vice, but  let  the  seed  of  Aaron  still  minister  before  thee. 
And,  O  thou  Father  of  mercies,  and  God  of  all  comfort,  suc- 
cour and  relieve  all  that  are  in  affliction ;  deliver  the  outcast 
and  poor,  help  them  to  right  that  suffer  wrong,  let  the  sor- 
rowful sighing  of  the  prisoners  come  before  thee,  and,  accord- 
ing to  the  greatness  of  thy  power,  preserve  thou  those  that 


PRIVATE  DEVOTIONS.  315 

appointed  to  die  :  grant  ease  to  those  that  are  in  pain,  sup- 
plies, to  those  that  suffer  want;  give  to  all  presumptuous  sin- 
ners a  sense  of  their  sins,  and  to  all  despairing,  a  sight  of 
thy  mercies  ;  and  do  thou,  O  Lord,  for  every  one  abundantly 
above  what  they  can  ask  or  think.  Forgive  my  enemies, 
persecutors,  and  slanderers,  and  turn  their  hearts.  Pour 
down  thy  blessings  on  all  my  friends  and  benefactors,  all 
who  have  commended  themselves  to  my  prayers.  \_Here 
thou  may  est  name  particular  persons'].  And  grant,  O  mer- 
ciful Father,  that  through  this  blood  of  the  cross,  we  may  all 
be  presented  pure  and  unblamable,  and  unreprovable  in 
thy  sight ;  that  so  we  may  be  admitted  unto  that  place  of 
purity  where  no  unclean  thing  can  enter,  there  to  sing  eter- 
nal praises  to  Father,  Son,  and  Holy  Ghost  for  ever. 

^  Prayer  in  time  of  common  Persecution. 

O  BLESSED  Saviour,  who  hast  made  the  cross  the  bridge 
of  thy  disciples,  enable  me,  I  beseech  thee,  willingly  and  cheer- 
fully to  embrace  it :  thou  seest,  O  Lord,  I  am  fallen  into  days 
wherein  he  that  departeth  from  evil  maketh  himself  a  prey ;  O 
make  me  so  readily  to  expose  all  my  outward  concernments, 
when  my  obedience  to  thee  requireth  it,  that  what  falls  as  a 
prey  to  man,  may  by  thee  be  accepted  as  a  sacrifice  to  God. 
Lord,  preserve  me  so  by  thy  grace,  that  I  never  suffer  as  an 
evil-doer ;  and  then,  O  Lord,  if  it  be  my  lot  to  suffer  as  a  Chris- 
tian, let  me  not  be  ashamed,  but  rejoice  that  I  am  counted 
worthy  to  suffer  for  thy  name.  O  thou  who  for  my  sake  en- 
durest  the  cross,  and  despisest  the  shame,  let  the  example  of 
that  love  .and  patience  prevail  against  all  the  tremblings  of  my 
corrupt  heart,  that  no  terrors  may  ever  be  able  to  shake  my 
constancy,  but  that  how  long  soever  thou  shalt  permit  the 
rod  of  the  wicked  to  lie  on  my  back,  I  may  never  put  my  hand 
unto  wickedness.  Lord,  thou  knowest  whereof  I  am  made, 
thou  rememberest  that  I  am  but  flesh ;  and  flesh,  O  Lord,  shrinks 
at  the  approach  of  any  thing  grievous.  It  is  thy  Spirit,  thy 
Spirit  alone,  that  can  uphold :  0  establish  me  with  thy 
free  Spirit,  that  I  be  not  weary  and  faint  in  my  mind.  And 
by  how  much  the  greater  thou  discernest  my  weakness,  so 
much  the  more  do  thou  show  forth  thy  power  in  me ;  and 
make  me,  O  Lord,  in  all  temptations  steadfastly  to  look  to 
thee,  the  author  and  finisher  of  my  faith,  that  so  I  may  run 
the  race  which  is  set  before  me,  and  resist  even  unto  blood, 
striving  against  sin.     O  dear  Jesus,  hear  me,  and  though 


316  PRIVATE  DEVOTIONS. 

Satan  desire  to  have  me,  that  he  may  winnow  me  as  wheat,  yet 
do  thou,  O  blessed  Mediator,  pray  for  me,  that  my  faith  fail 
not,  but  that,  though  it  be  tried  with  fire,  it  may  be  found 
unto  praise,  and  glory,  and  honour,  at  thy  appearing.  And, 
O  Lord,  I  beseech  thee,  grant  that  I  may  preserve  not  only 
constancy  towards  God,  but  charity  also  towards  men,  even 
those  whom  thou  shalt  permit  to  be  the  instruments  of  my 
sufferings.  Lord,  let  me  not  fail  to  imitate  that  admirable 
meekness  of  thine,  in  loving  and  praying  for  my  greatest 
persecutors ;  and  do  thou,  O  Lord,  overcome  all  their  evil 
with  thy  infinite  goodness,  turn  their  hearts,  and  draw  thiem 
powerfully  to  thyself,  and  at  last  receive  both  me  and  mine 
enemies  into  those  mansions  of  peace  and  rest  where  thou 
reignest  with  the  Father  and  the  Holy  Ghost,  one  God  for 
ever. 

A  Prayer  in  time  of  affliction. 

O  JUST  and  Holy  Lord,  who  with  rebukes  dost  chasten 
man  for  sin,  I  desire  unfeignedly  to  humble  myself  under  thy 
mighty  hand,  which  now  lies  heavy  upon  me.  I  heartily 
acknowledge,  O  Lord,  that  all  I  do,  all  I  can  suffer,  is  but 
the  due  reward  of  my  deeds,  and  therefore  in  thy  severest 
inflictions  I  must  still  say.  Righteous  art  thou,  O  Lord,  and 
upright  are  thy  judgments.  But,  O  Lord  I  beseech  thee, 
in  judgment  remember  mercy,  and  though  my  sins  have  en- 
forced thee  to  strike,  yet  consider  my  weakness,  and  let  not 
thy  stripes  be  more  heavy  or  more  lasting  than  thou  seest 
profitable  for  my  soul ;  correct  me,  but  with  the  chastisement 
of  a  father,  not  with  the  wounds  of  an  enemy  ;  and  though 
thou  take  not  off  thy  rod,  yet  take  away  thine  anger.  Lord, 
do  not  abhor  my  soul,  nor  cast  thy  servant  away  in  displea- 
sure, but  pardon  my  sins,  I  beseech  thee  ;  and  if  yet  in  thy 
fatherly  wisdom  thou  see  fit  to  prolong  thy  corrections,  thy 
blessed  will  be  done.  I  cast  myself,  O  Lord,  at  thy  feet,  do 
with  me  what  thou  pleasest.  Try  me  as  silver  is  tried,  so 
thou  bring  me  out  purified.  And,  Lord,  make  even  my  flesh 
also  to  subscribe  to  this  resignation,  that  there  may  be  nothing 
in  me  that  may  rebel  against  thy  hand  ;  but  that,  having  per- 
fectly suppressed  all  repining  thoughts,  I  may  cheerfully  drink 
of  this  cup.  And  how  bitter  soever  thou  shalt  please  to  make 
it,  Lord,  let  it  prove  medicinal,  and  cure  all  the  diseases  of 
my  soul,  that  it  may  bring  forth  in  me  the  peaceable  fruit  of 
righteousness.     That  so  these  light  afflictions  which  are  but 


PRIVATE  DEVOTIONS.  317 

for  a  moment,  may  work  for  me  a  far  more  exceeding  and 
eternal  weight  of  glory,  through  Jesus  Christ. 

A  Thanksgiving  for  Deliverance. 

O  BLESSED  Lord,  who  art  gracious  and  merciful,  slow  to 
anger,  and  of  great  kindness,  and  repentest  thee  of  the  evil,  I 
thankfully  acknowledge  before  thee,  that  thou  hast  not  dealt 
with  me  after  my  sins,  nor  rewarded  me  according  to  my 
iniquities.  My  rebellions,  O  Lord,  deserve  to  be  scourged 
with  scorpions,  and  thou  hast  corrected  them  only  with  a  gentle 
and  fatherly  rod ;  neither  hast  thou  suffered  me  to  lie  long 
under  that,  but  hast  given  me  a  timely  and  a  gracious  issue 
out  of  my  late  distresses.  O  Lord,  I  will  be  glad  and  rejoice 
in  thy  mercy,  for  thou  hast  considered  my  trouble,  and  hast 
known  my  soul  in  adversity.  Thou  hast  smitten,  and  thou 
hast  healed  me.  O  let  these  various  methods  of  thine  have 
their  proper  effects  upon  my  soul,  that  I  who  have  felt  the 
smart  of  thy  chastisements,  may  stand  in  awe  and  not  sin ; 
and  that  I  who  have  likewise  felt  the  sweet  refreshings  of 
thy  mercy,  may  have  my  heart  ravished  with  it,  and  knit  to 
thee  in  the  firmest  bands  of  love  ;  and  that  by  both  I  may  be 
preserved  in  a  constant  entire  obedience  to  thee  all  my  days ; 
through  Jesus  Christ. 

Directions  for  the  Time  of  Sickness. 

When  thou  findest  thyself  visited  with  sickness,  thou  art 
immediately  to  remember  that  it  is  God  which  with  rebukes 
doth  chasten  man  for  sin.  And  therefore  let  thy  first  care 
be,  to  find  out  what  it  is  that  provokes  him  to  smite  thee ; 
and  to  that  purpose  examine  thine  own  heart,  search  diligently 
what  guilts  lie  there,  confess  them  humbly  and  penitently  to 
God,  and  for  the  greater  security  renew  thy  repentance  for 
all  the  old  sins  of  thy  former  life,  beg  most  earnestly  and 
importunately  his  mercy  and  pardon  in  Christ  Jesus,  and  put 
on  sincere  and  zealous  resolutions  of  forsaking  every  evil 
way  for  the  rest  of  that  time  which  God  shall  spare  thee. 
And  that  thy  own  heart  deceive  thee  not  in  this  so  weighty 
a  business,  it  will  be  wisdom  to  send  for  some  godly  divine, 
not  only  to  assist  thee  with  his  prayers,  but  with  his  counsel 
also.  And  to  that  purpose  open  thy  heart  so  freely  to  him 
that  he  maybe  able  to  judge  whether  thy  repentance  be  such 
as  may  give  thee  confidence  to  appear  before  God's  dreadful 
tribunal,  and  that  if  it  be  not,  he  may  help  thee  what  he  can 

27* 


318  PRIVATE    DEVOTIONS. 

towards  the  making  it  so.  And  when  thou  hast  thus  pro- 
vided for  thy  better  part,  thy  soul,  then  consider  thy  body 
also,  and  as  the  wise  man  saith,  Ecclus.  xxxviii.  12,  "Give 
place  to  the  physician,  for  the  Lord  hath  created  him."  Use 
such  means  as  may  be  most  likely  to  recover  thy  health,  but 
always  remember  that  the  success  of  them  must  come  from 
God  ;  and  beware  of  Asa's  sin,  who  sought  to  the  physicians, 
and  not  to  the  Lord,  2  Chron.  vi.  12.  Dispose  also  betimes 
of  thy  temporal  affairs,  by  making  thy  will,  and  setting  all 
things  in  such  order  as  thou  meanest  finally  to  leave  them  in, 
and  defer  it  not  till  thy  sickness  grow  more  violent ;  for  then 
perhaps  thou  shalt  not  have  such  use  of  thy  reason  as  may 
fit  thee  for  it ;  or  if  thou  have,  it  will  be  then  much  more 
seasonable  to  employ  thy  thoughts  on  higher  things,  on.  the 
world  thou  art  going  to,  rather  than  that  thou  art  about  to 
leave  ;  we  cannot  carry  the  things  of  this  world  with  us  when 
we  go  hence,  and  it  is  not  fit  we  should  carry  the  thoughts 
of  them.  Therefore  let  those  be  early  dispatched,  that  they 
may  not  disturb  thee  at  last. 

A  Prayer  for  a  Sick  Person. 

O  MERCIFUL  and  righteous  Lord,  the  God  of  health  and 
of  sickness,  of  life  and  of  death,  I  most  unfeignedly  acknow- 
ledge that  my  great  abuse  of  those  many  days  of  strength 
and  welfare,  which  thou  hast  afforded  me,  hath  most  justly 
deserved  thy  present  visitation.  I  desire,  O  Lord,  humbly 
to  accept  of  this  punishment  of  mine  iniquity,  and  to  bear 
the  indignation  of  the  Lord,  because  I  have  sinned  against 
him.  And,  O  thou  merciful  Father,  who  designest  not  the 
ruin,  but  the  amendment,  of  those  whom  thou  scourgest,  I 
beseech  thee  by  thy  grace  so  to  sanctify  this  correction  of 
thine  to  me,  that  this  sickness  of  my  body  may  be  a  means 
of  health  to  my  soul ;  make  me  diligent  to  search  my  heart, 
and  do  thou,  O  Lord,  enable  me  to  discover  every  accursed 
thing,  how  closely  soever  concealed  there,  that  by  the  re- 
moval thereof,  I  may  make  way  for  the  removal  of  this  pu- 
nishment. Heal  my  soul,  O  Lord,  which  hath  sinned  against 
thee  ;  and  then,  if  it  be  thy  blessed  will,  heal  my  body  also; 
restore  the  voice  of  joy  and  health  unto  my  dwelling,  that  I 
may  live  to  praise  thee,  and  to  bring  forth  fruits  of  repentance. 
But  if  in  thy  wisdom  thou  hast  otherwise  disposed,  if  thou 
hast  determined  that  this  sickness  shall  be  unto  death,  I  be- 
seech thee  to  fit  and  prepare  me  for  it :  give  me  that  sincere 


PRIVATE    DEVOTIONS.  319 

and  earnest  repentance,  to  which  thou  hast  promised  mercy 
and  pardon  ;  wean  my  heart  from  the  world,  and  all  its  fad- 
ing vanities,  and  make  me  to  gasp  and  pant  after  those  more 
excellent  and  durable  joys,  which  are  at  thy  right  hand  for 
ever.  Lord,  lift  thou  up  the  light  of  thy  countenance  upon 
me,  and  in  all  the  pains  of  my  body,  in  all  the  agonies  of 
my  spirit,  let  thy  comforts  refresh  my  soul,  and  enable  me 
patiently  to  wait  till  my  change  come.  And  grant,  O  liord, 
that  when  my  earthly  house  of  this  tabernacle  is  dissolved,  I 
may  have  a  building  of  God,  an  house  not  made  with  hands, 
eternal  in  the  heavens  ;  and  that  for  his  sake,  who  by  his 
precious  blood  hath  purchased  it  for  me,  even  Jesus  Christ. 

Ji  Thanksgiving  for  Recovery. 

O  GRACIOUS  Lord,  the  God  of  the  spirits  of  all  flesh,  in 
whose  hand  my  time  is,  I  praise  and  magnify  thee,  that  thou 
hast  in  love  to  my  soul  delivered  it  from  the  pit  of  corruption, 
and  restored  me  to  health  again  ;  it  is  thou  alone,  O  Lord,  that 
hast  preserved  my  life  from  destruction,  thou  hast  chastened 
and  corrected  me,  but  thou  hast  not  given  me  over  unto  death 
0  let  this  life  which  thou  hast  thus  graciously  spared,  be 
wholly  consecrated  to  thee.  Behold,  O  Lord,  I  am  by  thy 
mercy  made  whole,  O  make  me  strictly  careful  to  sin  no 
more,  lest  a  worse  thing  come  unto  me.  Lord,  let  not  this 
reprieve  thou  hast  now  given  me,  make  me  secure,  as  think- 
ing that  my  Lord  delayeth  his  coming ;  but  grant  me,  I  be- 
seech thee,  to  make  a  right  use  of  this  long  suffering  of  thine, 
and  so  to  employ  every  minute  of  that  time  thou  shalt  allow 
me,  that  when  thou  shalt  appear,  I  may  have  confidence,  and 
not  be  ashamed  before  thee  at  thy  coming.  Lord,  I  have 
found  by  this  approach  towards  death,  how  dreadful  a  thing 
it  is  to  be  taken  unprepared ;  O  let  it  be  a  perpetual  admo- 
nition to  me  to  watch  for  my  Master's  coming.  And  when 
the  pleasures  of  sin  shall  present  themselves  to  entice  me,  O 
make  me  to  remember  how  bitter  they  will  be  at  the  last. 

0  Lord,  hear  me,  and  as  thou  hast  in  much  mercy  afforded 
me  time,  so  grant  me  also  grace  to  work  out  my  own  salva- 
tion, to  provide  oil  in^my  lamp,  that  when  the  Bridegroom 
Cometh,  I  may  go  in  with  him  to  the  marriage.     Grant  this, 

1  beseech  thee,  for  thy  dear  Son's  sake. 

A  Prayer  at  the  approach  of  Death. 
O  ETERNAL  and  ever-living  God,  who  first  breathedst  into 


320  PRIVATE  DEVOTIONS. 

man  the  breath  of  life,  and  when  thou  takest  away  that  breath 
he  dies  and  is  turned  again  to  his  dust ;  look  with  compas- 
sion on  me  thy  poor  creature  who  am  now  drawing  near  the 
gates  of  death,  and,  which  is  infinitely  more  terrible,  the  bar 
of  judgment.  Lord,  my  own  heart  condemns  me,  and  thou 
art  infinitely  greater  than  my  heart,  and  knowest  all  things. 
The  sins  I  know  and  remember,  fill  me  with  horror ;  but 
there  are  also  multitudes  of  others,  which  I  either  observed 
not  at  that  time,  or  have  since  carelessly  forgot,  which  are  all 
present  to  thee.  Thou  settest  my  misdeeds  before  thee,  and 
my  secret  sins  in  the  light  of  thy  countenance  ;  and  to  what 
a  mountainous  heap  must  the  minutely  provocations  of  so 
many  years  arise  ?  how  long  shall  one  so  ungodly  stand  in 
thy  judgment,  or  such  a  sinner  in  the  congregation  of  the 
righteous  ?  And  to  add  yet  more  to  my  terror,  my  very 
repentance,  I  fear,  will  not  abide  the  trial ;  my  frequent  re- 
lapses heretofore,  have  sufficiently  witnessed  the  unsincerity 
of  my  past  resolutions.  And  then,  O  Lord,  what  can  secure 
me  that  my  present  dislikes  of  my  sins  are  not  rather  the 
eftects  of  my  amazing  danger  than  of  any  real  change  ?  And, 
O  Lord,  I  know  thou  art  not  mocked,  nor  wilt  accept  of  any 
thing  that  is  not  perfectly  sincere.  O  Lord,  when  I  consider 
this,  fearfulness  and  trembling  come  upon  me  ;  and  an  horri- 
ble dread  overwhelmeth  me  ;  my  flesh  trembleth  for  fear  of 
thee,  and  my  heart  is  wounded  within  me.  But,  O  Lord, 
one  deep  calleth  upon  another,  the  depth  of  my  misery  upon 
the  depth  of  thy  mercy :  Lord,  save  now,  or  I  perish  eternally. 
O  thou  that  wiliest  not  that  any  should  perish,  but  that  all 
would  come  to  repentance,  bring  me,  I  beseech  thee,  though 
thus  late,  to  a  sincere  repentance,  such  as  thou  wilt  accept, 
who  triest  the  heart.  Create  in  me,  O  God,  a  clean  heart, 
and  renew  a  right  spirit  within  me.  Lord,  one  day  is  with 
thee  as  a  thousand  years ;  O  let  thy  mighty  Spirit  work  in 
me  now  in  this  my  last  day,  whatsoever  thou  seest  wanting 
to  fit  me  for  thy  mercy  and  acceptation.  Give  me  a  perfect 
and  entire  hatred  of  my  sins,  and  enable  me  to  present  thee 
with  that  sacrifice  of  a  broken  and  contrite  heart,  which  thou 
hast  promised  not  to  despise  ;  that  by  this  I  may  be  made 
capable  of  that  atonement  which  thy  dear  Son  hath  by  the 
more  excellent  oblation  of  himself  made  for  all  repenting 
sinners.  He  is  the  propitiation  for  our  sins,  he  was  wounded 
for  our  transgressions,  he  was  bruised  for  our  iniquities,  the 
chastisement  of  our  peace  was  on  him  ;  O  heal  me  by  his 


PRIVATE  DEVOTIONS.  32*^ 

Stripes,  and  let  the  cry  of  his  blood  drown  the  clamour  of 
my  sins,  I  am  indeed  a  child  of  wrath,  but  he  is  the  Son  of 
thy  love ;  for  his  sake  spare  me,  O  Lord,  spare  thy  creature, 
whom  he  hath  redeemed  with  his  most  precious  blood,  and 
be  not  angry  with  me  for  ever.  In  his  wounds,  O  Lord,  I 
take  sanctuary,  O  let  not  thy  vengeance  pursue  me  to  this 
city  of  refuge  :  my  soul  hangeth  upon  him,  O  let  me  not  perish 
with  a  Jesus,  with  a  Saviour,  in  my  arms.  But  by  his  agony 
and  bloody  sweat,  by  his  cross  and  passion,  by  all  that  he 
did  and  suifered  for  sinners,  good  Lord,  deliver  me  ;  deliver 
me,  I  beseech  thee,  from  the  wages  of  my  sins,  thy  wrath 
and  everlasting  damnation,  in  this  time  of  my  tribulation,  in 
the  hour  of  death,  and  in  the  day  of  judgment.  Hear  me, 
O  Lord,  hear  me,  and  do  not  now  repay  my  former  neglects 
of  thy  calls,  by  refusing  to  answer  me  in  this  time  of  my 
greatest  need.  Lord,  there  is  but  a  step  between  me  and 
death,  O  let  not  my  sun  go  down  upon  thy  wrath,  but  seal 
my  pardon  before  I  go  hence  and  be  no  more  seen.  Thy 
loving-kindness  is  better  than  life  itself,  O  let  me  have  that 
in  exchange,  and  I  shall  most  gladly  lay  down  this  mortal 
life.  Lord,  thou  knowest  all  my  desire,  and  my  groaning  is 
not  hid  from  thee ;  deal  thou  with  me,  O  Lord,  according  to 
thy  name,  for  sweet  is  thy  mercy ;  take  away  the  sting  of 
death,  the  guilt  of  my  sins,  and  then  though  I  walk  through 
the  valley  of  the  shadow  of  death,  I  will  fear  no  evil ;  I  will 
lay  me  down  in  peace,  and  Lord,  when  I  awake  up,  let  me 
be  satisfied  with  thy  presence  in  thy  glory.  Grant  this, 
merciful  God,  for  his  sake  who  is  both  the  Redeemer  and 
Mediator  of  sinners,  even  Jesus  Christ. 

PSALMS. 

Put  me  not  to  rebuke,  O  Lord,  in  thine  anger,  neither 
chasten  me  in  thy  heavy  displeasure. 

There  is  no  health  in  my  flesh  because  of  thy  displeasure, 
neither  is  there  any  rest  in  my  bones  by  reason  of  my  sins. 

For  my  wickednesses  are  gone  over  my  head,  and  are  a 
sore  burden  too  heavy  for  me  to  bear. 

My  wounds  stink  and  are  corrupt  through  my  foolish- 
ness. 

Therefore  is  my  spirit  vexed  ^vithin  me,  and  my  heart 
within  me  is  desolate. 

My  sins  have  taken  such  hold  upon  me  that  I  am  not  able 


322  PRIVATE  DEVOTIONS. 

to  look  up :  yea,  they  are  more  in  number  that  the  hairs  of 
my  head,  and  my  heart  hath  failed  me. 

But  thou,  O  Lord  God,  art  full  of  compassion  and  mercy, 
long-suffering,  plenteous  in  goodness  and  truth. 

Turn  thee  unto  me  and  have  mercy  upon  me,  for  I  am 
desolate  and  in  misery. 

If  thou,  Lord,  shouldst  be  extreme  to  mark  what  is  done 
amiss,  O  Lord,  who  may  abide  it  ? 

O  remember  not  the  sins  and  offences  of  my  youth,  but 
according  to  thy  mercy  think  thou  upon  me  for  thy  good- 
ness. 

Look  upon  my  adversity  and  misery,  and  forgive  me  all 
my  sin. 

Hide  not  thy  face  from  thy  servant,  for  I  am  in  trouble,  O 
haste  thee  and  hear  me. 

Out  of  the  deep  do  I  call  unto  thee.  Lord,  hear  my  voice. 

Turn  thee,  O  Lord,  and  deliver  my  soul,  O  save  me  for 
thy  mercies'  sake. 

0  go  not  from  me,  for  trouble  is  hard  at  hand,  and  there 
is  none  to  help. 

1  stretch  forth  my  hands  unto  thee,  my  soul  gaspeth  unto 
thee,  as  a  thirsty  land. 

Draw  nigh  unto  my  soul  and  save  it ;  O  deliver  me,  be- 
cause of  my  enemies. 

For  my  soul  is  full  of  trouble,  and  my  life  draweth  nigh 
unto  hell. 

Save  me  from  the  lion's  mouth,  hear  me  from  among  the 
horns  of  the  unicorns. 

O  set  me  up  upon  the  rock  that  is  higher  than  I,  for  thou 
art  my  hope,  and  a  strong  tower  for  me  against  the  enemy. 

Why  art  thou  so  heavy,  O  my  soul,  and  why  art  thou  so 
disquieted  within  me  ? 

Put  thy  trust  in  God,  for  I  will  yet  give  him  thanks  for 
the  help  of  his  countenance. 

The  Lord  shall  make  good  his  loving-kindness  towards 
me,  yea,  thy  mercy,  O  Lord,  endureth  for  ever,  despise  not 
then  the  work  of  thine  own  hands. 

O  God,  thou  art  my  God,  early  will  I  seek  thee. 

My  soul  thirsteth  for  thee,  my  flesh  also  longeth  after  thee 
in  a  barren  and  dry  land,  where  no  water  is. 

Like  as  the  hart  desireth  the  water-brook,  so  longeth  my 
soul  after  thee,  O  God. 


PRIVATE  DEVOTIONS.  323 

My  soul  is  athirst  for  God,  even  for  the  living  God,  when 
shall  I  come  to  appear  before  the  presence  of  God  ? 

How  amiable  are  thy  dwellings,  O  Lord  of  Hosts  ? 

My  soul  hath  a  desire  and  longing  to  enter  into  the  courts 
of  the  Lord ;  my  flesh  and  my  heart  rejoice th  in  the  living 
God. 

O  that  I  had  wings  like  a  dove !  for  then  would  I  fly  away 
and  be  at  rest. 

0  send  out  thy  light  and  thy  truth,  that  they  may  lead  me, 
and  bring  me  unto  thy  holy  hill,  and  to  thy  dwelling. 

For  one  day  in  thy  courts  is  better  than  a  thousand. 

1  had  rather  be  a  door-keeper  in  the  house  of  my  God, 
than  to  dwell  in  the  tents  of  wickedness. 

I  should  utterly  have  fainted,  but  that  I  believed  verily  to 
see  the  goodness  of  the  Lord,  in  the  land  of  the  living. 

Thou  art  my  helper  and  my  redeemer,  O  Lord,  make  no 
long  tarrying. 

EJACULATIONS. 

O  Lord,  of  whom  may  I  seek  for  succour  but  of  thee  ? 
who  for  my  sins  art  justly  displeased  ?  Yet,  O  Lord  God 
most  holy,  O  Lord  most  mighty,  O  holy  and  most  merciful 
Saviour,  deliver  me  not  into  the  bitter  pains  of  eternal  death. 

Thou  knowest,  Lord,  the  secrets  of  my  heart,  shut  not 
up  thy  merciful  eyes  to  my  prayer,  but  hear  me,  O  Lord 
most  holy,  O  God  most  mighty,  O  holy  and  merciful  Sa- 
viour, thou  most  worthy  Judge  eternal,  suffer  me  not  at  my 
last  hour  for  any  pains  of  death  to  fall  from  thee. 

Father,  I  have  sinned  against  heaven  and  before  thee,  and 
am  not  worthy  to  be  called  thy  child ;  yet,'  O  Lord,  do  not 
thou  cast  off*  the  bowels  and  compassions  of  a  Father ;  but 
even  as  a  Father  pitieth  his  own  children,  so  be  thou  merci- 
ful unto  me. 

Lord,  the  prince  of  this  world  cometh,  O  let  him  have 
nothing  in  me,  but  as  he  accuseth,  do  thou  absolve  ;  he  lays 
many  and  grievous  things  to  my  charge,  which  he  can  too 
well  prove ;  I  have  nothing  to  say  for  myself,  do  thou  an- 
swer for  me,  O  Lord  my  God. 

O '  Lord,  I  am  clothed  with  filthy  garments,  and  Satan 
stands  at  my  right  hand  to  resist  me  ;  O  be  thou  pleased  to 
rebuke  him,  and  pluck  me  as  a  brand  out  of  the  fire ;  cause 


324  PRIVATE  DEVOTIONS. 

mine  iniquities  to  pass  from  me,  and  clothe  me  with  the 
righteousness  of  thy  Son. 

Behold,  O  God,  the  devil  is  coming  towards  me,  having 
great  wrath,  because  he  knoweth  that  he  hath  but  a  short 
time,  O  save  and  deliver  me,  lest  he  devour  my  soul  like  a 
lion,  and  tear  it  in  pieces  while  there  is  none  to  help. 

O  ray  God,  I  know  that  no  unclean  thing  can  enter  into 
thy  kingdom,  and  I  am  nothing  but  pollution,  my  very  right- 
eousness are  as  filthy  rags.  O  wash  me  and  make  me  white 
in  the  blood  of  the  Lamb,  that  so  I  may  be  fit  to  stand  before 
thy  throne. 

Lord,  the  snares  of  death  compass  me  round  about,  O  let 
not  the  pains  of  hell  also  take  hold  upon  me,  but  though  I 
find  trouble  and  heaviness,  yet,  O  Lord,  I  beseech  thee  de- 
liver my  soul. 

O  dear  Jesus,  who  hast  bought  me  with  the  precious  price 
of  thine  own  blood ;  challenge  now  thy  purchase,  and  let 
not  the  malice  of  hell  pluck  me  out  of  thy  hand. 

O  blessed  High  Priest,  who  art  able  to  save  them  to  the 
utmost  who  come  unto  God  by  thee,  save  me,  I  beseech 
thee,  who  have  no  hope,  but  on  thy  merits  and  intercession. 

O  God,  I  confess  I  have  defaced  that  image  of  thine  thou 
didst  imprint  upon  my  soul ;  yet,  O  thou  faithful  Creator, 
have  pity  on  thy  creature. 

O  Jesu,  I  have  by  my  many  and  grievous  sins  crucified 
thee  afresh,  yet  thou  who  prayedst  for  thy  persecutors,  in- 
tercede for  me  also,  and  suffer  not,  O  my  Redeemer,  my  soul 
(the  price  of  thy  blood)  to  perish. 

O  Spirit  of  grace,  I  have  by  my  horrid  impieties  done 
despite  to  thee ;  yet,  O  blessed  Comforter,  though  I  have 
often  grieved  thee,  be  thou  pleased  to  succour  and  relieve  me, 
and  say  unto  my  soul,  I  am  thy  salvation. 

Mine  eyes  look  unto  thee,  O  Lord,  in  thee  is  my  trust,  O 
cast  not  out  my  soul. 

O  Lord,  in  thee  have  I  trusted,  let  me  never  be  confounded. 

O  BLESSED  Lord,  who  scourgest  every  son  whom  thou 
receivest,  let  me  not  be  weary  of  thy  correction,  but  give 
me  such  a  perfect  subjection  to  thee  the  Father  of  spirits, 
that  this  chastisement  may  be  for  my  profit,  that  I  may  there- 
by be  partaker  of  thy  holiness. 

O  thou  Captain  of  my  salvation,  who  wert  made  perfect 


PRIVATE  DEVOTIONS.  325 

by  sufTerings,  sanctify  to  me  all  the  pains  of  body,  all  the 
terrors  of  mind,  which  thou  shalt  permit  to  fall  upon  me. 

Lord,  my  sins  have  deserved  eternal  torments,  make  me 
cheerfully  and  thankfully  to  bear  my  present  pains,  chasten 
me  as  thou  pleasest  here,  that  I  may  not  be  condemned  with 
the  world. 

Lord,  the  waters  are  come  in  even  unto  my  soul.  O  let 
thy  Spirit  move  upon  these  waters,  and  make  them  like  the 
pool  of  Bethesda,  that  they  may  cure  whatsoever  spiritual 
disease  thou  discernest  in  me. 

O  Christ,  who  first  sufTeredst  many  and  grievous  things, 
and  then  enteredst  into  glory,  make  me  so  lo  suffer  with 
thee,  that  I  may  also  be  glorified  with  thee. 

0  dear  Jesus,  who  humbledst  thyself  to  the  death  of  the 
cross  for  me,  let  that  death  of  thine  sweeten  the  bitterness 
of  mine. 

When  thou  hadst  overcome  the  sharpness  of  death,  thou 
didst  open  the  kingdom  of  heaven  to  all  believers. 

1  believe  that  thou  shalt  come  to  be  my  Judge. 

I  pray  thee,  therefore,  help  thy  servant  whom  thou  hast 
redeemed  with  thy  most  precious  blood. 

Make  me  to  be  numbered  with  thy  saints  in  glory  ever- 
lasting. 

Thou  art  the  resurrection  and  the  life,  he  that  believeth  in 
thee,  though  he  were  dead,  yet  shall  he  live :  Lord,  I  believe, 
help  thou  my  unbelief. 

My  flesh  and  my  heart  faileth,  but  God  is  the  strength  of 
my  heart,  and  my  portion  for  ever. 

I  desire  to  be  dissolved,  and  to  be  with  Christ,  which  is 
far  better :  Lord,  I  groan  earnestly,  desiring  to  be  clothed 
upon  with  that  house  from  heaven. 

I  desire  to  put  off  this  my  tabernacle.  O  be  pleased  to 
receive  me  into  everlasting  habitations. 

Bring  my  soul  out  of  prison,  that  I  may  give  thanks  unto 
thy  name. 

Lord,  I  am  here  to  wrestle,  not  only  with  flesh  and  blood, 
but  with  principalities  and  powers,  and  spiritual  wickedness. 

0  take  me  from  the  tents  of  Kedar,  into  the  heavenly  Jeru- 
Balem,  where  Satan  shall  be  utterly  trodden  under  my  feet. 

I  cannot  here  attend  one  minute  to  thy  service  without 
distraction,  O  take  me  up  to  stand  before  thy  throne,  where 

1  shall  serve  thee  day  and  night. 

I  am  here  in  heaviness   through  many  tribulations,  O 
28 


326  PRIVATE  DEVOTIONS. 

receive  me  into  that  place  of  rest,  where  all  tears  shall  be 
wiped  from  my  eyes,  where  there  shall  be  no  more  death, 
nor  sorrow,  nor  crying,  nor  pain. 

I  am  here  in  the  state  of  banishment  and  absence  from  the 
Lord,  O  take  me  where  I  shall  for  ever  behold  thy  face,  and 
follow  the  Lamb  whithersoever  he  goeth. 

I  have  fought  a  good  fight,  I  have  finished  my  course,  I 
have  kept  the  faith,  henceforth  there  is  laid  up  for  me  a 
crown  of  righteousness. 

O  BLESSED  Jesu,  who  hath  loved  me,  and  washed  me  from 
my  sins  in  thine  own  blood,  receive  my  soul. 

Into  thy  hands  I  commend  my  spirit,  for  thou  hast  re- 
deemed me,  O  Lord,  thou  God  of  truth.  Come  Lord  Jesu, 
come  quickly. 

PRAYERS 

FOR  THEIR  USE  WHO  MOURN  IN  SECRET  FOR  THE  PUBLIC 
CALAMITIES,  &C. 

PsALM  Ixxiv.  O  God,  wherefore  art  thou  absent  from  us 
so  long?  why  is  thy  wrath  so  hot  against  the  sheep  of 
thy  pasture  ?  Slc. 

PsA.LM  Ixxix.  O  God,  the  heathen  are  come  into  thine  in- 
heritance: thy  holy  temple  have  they  defiled,  and  made 
Jerusalem  an  heap  of  stones,  &lc. 

Psalm  Ixxx.  Hear,  O  thou  Shepherd  of  Israel ;  thou  that 
leadest  Joseph  like  a  sheep  :  show  thyself  also,  thou  that 
sittest  upon  the  Cherubims,  &c. 

t^  Prayer  to  be  used  in  these  times  of  Calamity. 

O  LORD  God,  to  whom  vengeance  belongeth,  I  desire  hum- 
bly to  confess  before  thee,  both  on  my  own  behalf,  and  that  of 
this  nation,  that  these  many  years  of  calamity  we  have  groaned 
under,  are  but  the  just,  (yea,  mild)  returns  of  those  many 
more  years  of  our  provocations  against  thee,  and  that  thy 
present  wrath  is  but  the  due  punishment  of  thy  abused  mercy. 
O  Lord,  thou  hast  formerly  abounded  to  us  in  blessings  above 
all  the  people  of  the  earth.  Thy  candle  shined  upon  our 
heads,  and  we  delighted  ourselves  in  thy  great  goodness. 
Peace  was  within  our  walls,  and  plenteousness  within  our 


PRIVATE  DEVOTIONS.  327 

palaees  ;  there  was  no  decay,  no  leading  into  captivity,  and 
no  complaining  in  our  streets  :  but  we  turned  this  grace  into 
wantonness,  we  abused  our  peace  to  security,  our  plenty  to 
riot  and  luxury,  and  made  those  good  things  which  should 
have  endeared  our  hearts  to  thee,  the  occasion  of  estranging 
them  from  thee.  Nay,  O  Lord,  thou  gavest  us  yet  more 
precious  mercies,  thou  wert  pleased  thyself  to  pitch  thy 
tabernacle  with  us,  to  establish  a  pure  and  glorious  church 
among  us,  and  give  us  thy  word  to  be  a  lamp  unto  our  feet, 
and  a  light  unto  our  paths :  but,  O  Lord,  we  have  made  no 
other  use  of  that  light  than  to  conduct  us  to  the  chambers  of 
death ;  we  have  dealt  proudly  and  not  hearkened  to  thy  com- 
mandments, and  by  rebelling  against  the  light,  have  purchased 
to  ourselves  so  much  the  heavier  portion  in  the  outer  dark- 
ness. And  now,  O  Lord,  had  the  overflowings  of  thy  vengeance 
been  answerable  to  that  of  our  sin,  we  had  long  since  been 
swept  away  with  a  swift  destruction,  and  there  had  been  none 
of  us  alive  at  this  day  to  implore  thy  mercy.  But  thou  art 
a  gracious  God,  slow  to  anger,  and  hast  proceeded  with  us 
with  much  patience  and  long-suffering,  thou  hast  sent  thy 
judgments  to  awaken  us  to  repentance,  and  hast  also  allowed 
us  space  for  it :  but  alas  !  we  have  perverted  this  mercy  of 
thine  beyond  all  the  former,  we  return  not  to  him  that  smit- 
eth  us,  neither  do  we  seek  the  Lord ;  we  are  slidden  back 
by  a  perpetual  backsliding ;  no  man  repenteth  him  of  his 
wickedness,  or  saith,  What  have  I  done  ?  'Tis  true  indeed 
we  fear  the  rod,  (we  dread  every  suffering,  so  that  we  are 
ready  to  buy  it  off  with  the  foulest  sin,)  but  we  fear  not  Him 
that  hath  appointed  it,  but  by  a  wretched  obstinacy  harden 
our  necks  against  thee,  and  refuse  to  return.  And  now,  O 
God,  what  balm  is  there  in  Gilead  that  can  cure  us,  who  when 
thou  wouldst  heal  us,  will  not  be  healed  ?  We  know  thou 
hast  pronounced  that  there  is  no  peace  to  the  wicked,  and 
how  shall  we  then  pray  for  peace,  that  still  retain  our  wicked- 
ness ?  This,  this,  O  Lord,  is  our  sorest  disease  ;  O  give  us 
medicines  to  heal  this  sickness,  heal  our  souls,  and  then  we 
know  thou  canst  soon  heal  our  land.  Lord,  thou  hast  long 
spoken  by  thy  word  to  our  ears,  by  thy  judgments  even  to 
all  our  senses,  but  unless  thou  speak  by  thy  Spirit  to  our 
hearts,  all  other  calls  will  still  be  ineffectual.  O  send  out 
this  voice,  and  that  a  mighty  voice,  such  as  may  awake  us  out 
of  this  lethargy :  Thou  that  didst  call  Lazarus  out  of  the  grave, 
O  be  pleased  to  call  us  who  are  dead,  yea,  putrefied  in  tres- 


328  PRIVATE  DEVOTIONS. 

passes  and  sins,  and  make  us  to  awake  to  righteousness. 
And  though,  O  Lord,  our  frequent  resistances  even  of  those 
inward  calls,  have  justly  provoked  thee  to  give  us  up  to  the 
lusts  of  our  own  heart ;  yet,  O  thou  boundless  Ocean  of 
mercy,  who  art  good  not  only  beyond  what  we  can  deserve, 
but  what  we  can  wish,  do  not  withdraw  the  influence  of  thy 
grace,  and  take  not  thy  holy  Spirit  from  us.  Thou  wert 
found  of  those  that  sought  thee  not :  O  let  that  act  of  mercy 
be  repeated  to  us  who  are  so  desperately,  yet  so  insensibly 
sick,  that  we  cannot  so  much  as  look  after  the  Physician  ; 
and  by  how  much  our  case  is  the  more  dangerous,  so  much 
the  more  sovereign  remedies  do  thou  apply.  Lord,  help  us, 
and  consider  not  so  much  our  unworthiness  of  thy  aid,  as  our 
irremediable  ruin,  if  we  want  it ;  save.  Lord,  or  we  perish 
eternally.  To  this  end  dispense  to  us  in  our  temporal  in- 
terest what  thou  seest  may  best  secure  our  spiritual ;  if  a 
greater  degree  of  outward  misery  will  tend  to  the  curing  our 
inward.  Lord,  spare  not  thy  rod,  but  strike  yet  more  sharply. 
Cast  out  this  devil,  though  with  never  so  much  foaming  and 
tearing.  But  if  thou  seest  that  some  return  of  mercy  may  be 
most  likely  to  melt  us,  O  be  pleased  so  far  to  condescend  to 
our  wretchedness,  as  to  afford  us  that,  and,  whether  by  thy 
sharper  or  thy  gentler  methods,  bring  us  home  to  thyself. 
And  then,  O  Lord,  we  know  thy  hand  is  not  shortened,  that 
it  cannot  save  :  when  thou  hast  delivered  us  from  our  sins, 
thou  canst  and  wilt  deliver  us  from  our  troubles.  O  show 
us  thy  mercy  and  grant  us  thy  salvation,  that,  being  redeemed 
both  in  our  bodies  and  spirits,  we  may  glorify  thee  in  both, 
in  a  cheerful  obedience,  and  praise  the  name  of  our  God,  that 
hath  dealt  wonderfully  with  us,  through  Jesus  Christ  our 
Lord. 

A  Prayer  for  this  Church. 

O  THOU  great  God  of  recompenses,  who  turnest  a  fruitful 
land  into  barrenness  for  the  wickedness  of  them  that  dwell 
therein  ;  thou  hast  most  justly  executed  that  fatal  sentence  on 
this  Church,  which  having  once  been  the  perfection  of  beauty, 
the  joy  of  the  whole  earth,  is  now  become  a  scorn  and  deri- 
sion to  all  that  are  round  about  her.  O  Lord,  what  could 
have  been  done  to  thy  vineyard  that  thou  hast  not  done  in  it? 
And  since  it  hath  brought  forth  nothing  but  wild  grapes,  it  is 
perfectly  just  with  thee  to  take  away  the  hedge  thereof,  and 
let  it  be  eaten  up.    But,  O  Lord,  though  our  iniquities  testify 


PRIVATE  DEVOTIONS.  329 

against  us,  yet  do  thou  it  for  thy  name's  sake ;  for  our  back- 
slidings  are  many,  we  have  sinned  against  thee.  O  the  Hope 
of  Israel,  the  Saviour  thereof  in  time  of  trouble,  why  shouldst 
thou  be  a  stranger  in  the  land,  as  a  wayfaring  man  that  turn- 
eth  aside  to  tarry  for  a  night  ?  Why  shouldst  thou  be  as  a 
man  astonied  ?  as  a  mighty  man  that  cannot  save  ?  Yet 
thou,  O  Lord,  art  in  the  midst  of  us,  and  we  are  called  by 
thy  name,  leave  us  not;  deprive  us  of  what  outward  enjoy- 
ment thou  pleasest,  take  from  us  the  opportunities  of  our 
luxury,  and  it  may  be  a  mercy  ;  but  0  take  not  from  us  the 
means  of  our  reformation,  for  that  is  the  most  direful  expres- 
sion of  thy  wrath.  And  though  we  have  hated  the  light, 
because  our  deeds  were  evil,  yet,  O  Lord,  do  not,  by  with- 
drawing it,  condemn  us  to  walk  on  still  in  darkness,  but  let 
it  continue  to  shine  till  it  have  guided  our  feet  into  the  way 
of  peace.  O  Lord,  arise,  stir  up  thy  strength  and  come  and 
help,  and  deliver  not  the  soul  of  thy  turtle  dove  [^tliis  dis- 
consolate  Churcli]  unto  the  multitude  of  the  enemy,  but  help 
her,  O  God,  and  that  right  early.  But  if,  O  Lord,  our  rebel- 
lions have  so  provoked  thee,  that  the  ark  must  wander  in 
the  wilderness  till  all  this  murmuring  generation  be  con- 
sumed, yet  let  not  that  perish  with  us,  but  bring  it  at  last 
into  a  Canaan,  and  let  our  more  innocent  posterity  see  that 
ivhich  in  thy  just  judgment  thou  deniest  to  us.  In  the 
mean  time  let  us  not  cease  to  bewail  that  desolation  our  sins 
have  wrought,  to  think  upon  the  stones  of  Sion,  and  pity  to 
see  her  in  the  dust,  nor  ever  be  ashamed  or  afraid  to  own 
her  in  her  lowest  and  most  persecuted  condition,  but  esteem 
the  reproach  of  Christ  greater  riches  than  the  treasures  of 
Egypt,  and  so  approve  our  constancy  to  this  our  afflicted 
mother,  that  her  blessed  Lord  and  head  may  own  us  with 
mercy  when  we  shall  come  in  the  glory  of  thee  his  Father 
with  the  holy  angels.  Grant  this,  merciful  Lord,  for  the 
same  Jesus  Christ  his  sake. 

*^  Prayer  for  the  Peace  of  the  Church. 

Lord  Jesus  Christ,  which  of  thine  Almightiness  madest 
all  creatures  both  visible  and  invisible,  which  of  thy  godly 
wisdom  governest  and  settest  things  in  most  goodly  order, 
which  of  thine  unspeakable  goodness  keepest,  defendest, 
and  furtherest  all  things,  which  of  thy  deep  mercy  restorest 
the  decayed,  renewest  the  fallen,  raisest  the  dead ;  vouch 
safe,  we  pray  thee,  at  last  to  cast  down  thy  countenance  upon 

28* 


330  PRIVATE  DEVOTIONS. 

thy  well  beloved  spouse,  the  church,  but  let  it  be  that  amiable 
and  merciful  countenance  wherewith  thou  pacifiest  all  things 
in  heaven,  in  earth,  and  whatsoever  is  above  heaven  and 
under  the  earth :  vouchsafe  to  cast  upon  us  those  tender  and 
pitiful  eyes  with  which  thou  didst  once  behold  Peter  that 
great  shepherd  of  thy  church,  and  forthwith  he  remem- 
bered himself  and  repented  ;  with  which  eyes  thou  once  didst 
view  the  scattered  multitude,  and  wert  moved  with  compas- 
sion, that  for  lack  of  a  good  shepherd  they  wandered  as 
sheep  dispersed  and  strayed  asunder.  Thou  seest,  O  good 
Shepherd,  Avhat  sundry  sorts  of  wolves  have  broken  into 
thy  sheepcotes ;  so  that  if  it  were  possible  the  very  per- 
fect persons  should  be  brought  into  error ;  thou  seest  with 
what  winds,  with  what  waves,  with  what  storms,  thy  silly 
ship  is  tossed,  thy  ship  wherein  thy  little  flock  is  in  peril 
to  be  drowned.  And  what  is  now  left  but  that  it  utterly 
sink,  and  we  all  perish  ?  Of  this  tempest  and  storm  we 
may  thank  our  own  wickedness  and  sinful  living,  we  dis- 
cern it  well  and  confess  it ;  we  discern  thy  righteousness, 
and  we  bewail  our  unrighteousness  :  but  we  appeal  to  thy 
mercy,  which  surmounteth  all  thy  works ;  we  have  now 
suffered  much  punishment,  being  scourged  with  so  many 
wars,  consumed  with  such  losses  of  goods,  shaken  with  so 
many  floods,  and  yet  appears  there  no  where  any  haven  or 
port  unto  us  :  being  thus  tired  and  forlorn  among  so  strange 
evils,  but  still  every  day  more  grievous  punishments  and 
more  seem  to  hang  over  our  heads,  we  complain  not  of  thy 
sharpness,  most  tender  Saviour,  but  we  discern  here  also  thy 
mercy,  forasmuch  as  much  grievouser  plagues  we  have  de- 
served. But,  O  most  merciful  Jesus,  we  beseech  thee  that 
thou  wilt  not  consider  nor  weigh  what  is  due  for  our  deserv- 
ings,  but  rather  what  becometh  thy  mercy,  without  which 
neither  the  angels  in  Heaven  can  stand  sure  before  thee, 
much  less  we  silly  vessels  of  clay.  Have  mercy  on  us,  O 
Redeemer,  which  art  easy  to  be  entreated,  not  that  we  be 
worthy  of  thy  mercy,  but  give  thou  this  glory  unto  thine  own 
Name.  Suffer  not  those  which  either  have  not  known  thee, 
or  do  envy  thy  glory,  continually  to  triumph  over  us,  and 
say,  where  is  their  God,  where  is  their  Redeemer,  where  is 
their  Saviour,  where  is  their  Bridegroom,  that  they  thus 
boast  on  ?  These  opprobrious  words  redound  unto  thee, 
O  Lord,  while  by  our  evils  men  weigh  and  esteem  thy 
goodness ;   they  think  we  be  forsaken,  whom  they  see  not 


PRIVATE    DEVOTIONS.  ^| 

amended.    Once  when  thou  sleptst  in  the  ship,  and  a  tempest 
suddenly  arising  threatened  death  to  all  in  the  ship,  thou 
awokest  at  the  outcry  of  a  few  disciples,  and  straightway  at 
thine  Almighty  word  the  waters  couched,  the  winds  fell,  the 
storm   was  suddenly   turned  into  a  great  calm  ;  the  dumb 
waters  knew  their  Maker's  voice.     Now  in  this  far  greater 
tempest,  wherein  not  a  few  men's  bodies  be  in  danger,  but 
innumerable  souls,  we  beseech  thee  at  the  cry  of  thy  holy 
Church,  which  is  in  danger  of  drowning,  that  thou  wilt  awake. 
So  many  thousands  of  men  do  cry,  Lord  save  us,  we  perish: 
the  tempest  is  past  man's  power;  it  is  thy  Avord  that  must 
do  the  deed  :  Lord  Jesu,  only  say  thou  with  a  word  of  thy 
mouth.  Cease,  O  tempest,  and  forthwith  shall  the  desired 
calm  appear.    Thou  wouldst  have  spared  so  many  thousands 
of  most  wicked  men,  if  in  the  city  of  Sodom  had  been  found  but 
ten  good  men.    Now  here  be  so  many  thousands  of  men  which 
love  the  glory  of  thy  Name,  which  sigh  for  the  beauty  of  thy 
house,  and  wilt  thou  not  at  these  men's  prayers  let  go  thine 
anger,  and  remember  thine  accustomed  and  old  mercies  ? 
Shalt  thou  not  with  thy  heavenly  policy  turn  our  folly  into 
thy  glory  ?     Shalt  thou  not  turn  wicked  men's  evils  into  thy 
Church's  good  ?     For  thy  mercy  is  wont  then  most  of  all 
to  succour,  when  the  thing  is  with  us  past  remedy,  and  neither 
the  might  nor  wisdom  of  men  can  help  it.     Thou  alone 
bringest  things  that  be  never  so  out  of  order  into  order  again, 
which  art  the  only  author  and  maintainer  of  peace.     Thou 
framedst  that  old  confusion  wherein  without  order,  without 
fashion,  confusedly  lay  the  discordant  seeds  of  things,  and 
with  a  wonderful  order  the  things  of  that  nature  fought  to- 
gether, thou  didst  allay  and  knit  in  a  perpetual  band.     But 
how  much  greater  confusion  is  this  where  is  no  charity,  no 
fidelity,  no  bonds  of  love,  no  reverence  neither  of  laws  nor 
yet  of  rulers,  no  agreement  of  opinions,  but,  as  it  were  in  a 
misordered    choir,    every    man    singeth    a   contrary   note ! 
Among  the  Heavenly  planets  is  no  dissension,  the  elements 
keep  their  place,  every  one  do  the  office  whereunto  they  be 
appointed  :     And  wilt  thou  sutler  thy  spouse,  for  whose 
sake  all  things  were  made  thus  by  continual  discords  to  perish  ? 
Shall   thou   suffer   the    wicked  spirits,    which   be    authors 
and  workers  of  discord,  to  bear  such  a  swing  in  thy  king- 
dom unchecked  ?     Shalt  thou  suffer  the  strong  captain  of 
mischief,  whom   thou  once  overthrewest,  again  to  invade 
thy  tents,  and  to  spoil  thy  soldiers  ?     When  thou  wert  here 


332  PRIVATE  DEVOTIONS. 

a  man  conversant  among  men,  at  thy  voice  fled  the  devils. 
Send  forth,  we  beseech  thee,  O  Lord,  thy  Spirit,  which  may 
drive  away  out  of  the  breasts  of  all  them  that  profess  thy 
Name,  the  wicked  spirits,  masters  of  riot,  of  covetousness,  of 
vain-glory,  of  carnal  lust,  of  mischief  and  discord.  Create  in 
us,  O  our  God  and  king,  a  clean  heart,  and  renew  thy  holy 
Spirit  in  our  breasts,  pluck  not  from  us  thy  holy  Ghost. 
Render  unto  us  the  joy  of  thy  saving  health,  and  with  thy 
principal  Spirit  strengthen  thy  spouse  and  the  herdmen 
thereof  By  this  spirit  thou  reconcilest  the  earthly  to  the 
heavenly :  by  this  thou  didst  frame  and  reduce  so  many 
tongues,  so  many  nations,  so  many  sundry  sorts  of  men  into 
one  body  of  a  church,  which  body  by  the  same  spirit  is  knit 
to  thee  their  Head.  This  Spirit  if  thou  wilt  vouchsafe  to 
renew  in  all  men's  hearts,  then  shall  all  these  foreign  mise- 
ries cease,  or  if  they  cease  not,  they  shall  turn  to  the  profit  and 
avail  of  them  which  love  thee.  Stay  this  confusion,  set  in 
order  this  horrible  chaos,  O  Lord  Jesus,  let  thy  Spirit  stretch 
out  itself  upon  these  waters  of  evil  wavering  opinions.  And 
because  thy  Spirit,  which,  according  to  thy  prophet's  say- 
ing, containeth  all  things,  hath  also  the  science  of  speaking ; 
make,  that  like  as  unto  all  them  which  be  of  thy  house  is 
one  light,  one  baptism,  one  God,  one  hope,  one  Spirit,  so 
they  may  also  have  one  voice,  one  note,  one  song,  profess- 
ing one  catholic  truth.  When  thou  didst  mount  up  to  H(sa- 
ven  triumphantly,  thou  threwest  out  from  above  thy  precious 
things,  thou  gavest  gifts  amongst  men,  thou  dealtest  sundry 
rewards  of  thy  Spirit.  Renew  again  from  above  thy  old 
bountifulness  ;  give  that  thing  to  thy  Church,  now  fainting 
and  growing  downward,  that  thou  gavest  unto  her  shooting 
up  at  her  first  beginning.  Give  unto  Princes  and  Rulers  the 
grace  so  to  stand  in  awe  of  thee,  that  they  so  may  guide  the 
commonweal,  as  they  should  shordy  render  account  unto 
thee  that  art  the  King  of  kings.  Give  wisdom  to  be  always 
assistant  unto  them,  that  whatsoever  is  best  to  be  done,  they 
may  espie  it  in  their  minds,  and  pursue  the  same  in  their  do- 
ings. Give  to  the  bishops  the  gift  of  prophecy,  that  they 
may  declare  and  interpret  holy  Scripture,  not  of  their  own 
brain,  but  of  thine  inspiring.  Give  them  the  threefold 
Charity  which  thou  once  demandedst  of  Peter,  what  time  thou 
didst  betake  unto  him  the  charge  of  thy  sheep.  Give  to  the 
priests  the  love  of  soberness  and  of  chastity.  Give  to  thy 
people  a  good  will  to  follow  thy  commandments,  and  a  readi-r 


PRIVATE  DEVOTIONS.  333 

ness  to  obey  such  persons  as  thou  hast  appointed  over  them. 
So  shall  it  come  to  pass,  if  through  thy  gift  thy  princes  shall 
command  that  thou  requirest,  if  thy  pastors  and  herdmen 
shall  teach  the  same,  and  thy  people  obey  them  both,  that 
the  old  dignity  and  tranquillity  of  the  Church  shall  return 
ao-ain  with  a  goodly  order  unto  the  glory  of  thy  Name. 
Thou  sparedst  the  Ninevites  appointed  to  be  destroyed,  as 
soon  as  they  converted  to  repentance  ;  and  wilt  thou  despise 
thy  house  fallen  down  at  thy  feet  which  instead  of  sackcloth, 
hath  sighs,  and  instead  of  ashes,  tears  ?  Thou  promisest 
forgiveness  to  such  as  turn  unto  thee,  but  this  self  thing  is 
thy  gift,  a  man  to  turn  with  his  whole  heart  unto  thee,  to 
the  intent  all  our  goodness  should  redound  unto  thy  glory. 
Thou  art  the  Maker,  repair  the  work  that  thou  hast  fash- 
ioned. Thou  art  the  Redeemer,  save  that  thou  hast  bought. 
Thou  art  the  Saviour,  suffer  not  them  to  perish  which  do 
hang  on  thee.  Thou  art  the  Lord  and  owner,  challenge  thy 
possession.  Thou  art  the  head,  help  thy  members.  Thou 
art  the  King,  give  us  a  reverence  of  thy  laws.  Thou  art 
the  Prince  of  Peace,  breathe  upon  us  brotherly  love.  Thou 
art  the  God,  have  pity  on  thy  humble  beseechers,  be  thou 
according  to  Paul's  saying,  all  things  in  all  men,  to  the  intent 
the  whole  choir  of  thy  Church  with  agreeing  minds  and  con- 
stant voices  for  mercy  obtained  at  thy  hands,  may  give 
thanks  to  the  Father,  Son,  and  Holy  Ghost :  which  after 
the  most  perfect  example  of  concord  be  distinguished  in 
property  of  persons  and  one  in  nature  :  to  whom  be  praise 
and  glory  eternally.     Amen 


THE     END. 


INDEX 


Adultery,  174 

Alms-giving,  255,  256,  257 

Ambition,  133 

Anger,  127 

Apparel,  159 

Baptism,  71,  216;  its  vow,  72 

Bargaining,  149,  184 

Blasphemy,  95 

Blessing  of  Parents,  219 

Borrowing,  179 

Brawling,  199 

Brethren,  223 

Calamities,  193 

Cares,  146 

Catechizing,  68 

Censoriousness,  241 

Charity,  86,  237,  255,  263,  267 

Chastity,  138 

Children,  their  Duties,  211,  215 

Christ,  41 ;  his  sufferings  89 ;  his 
love,  90 

Christian  Duties  possible  and  plea- 
sant, 269 

Church,  62,  66 

Commands,  40,  61 

Confession,  83,  88,  102 

Consideration,  129—132 

Contentedness,  132 

Contrition,  82 

Corrections,  59 

Courteousness,  198 

Covenant,  xxvi ;  New,  91 

Covetousness,  133,  161,  178 

Credit,  189,  263 ;  lost,  194 

Cruelties,  172 

Cursing,  95,  199 

Debts,  paying,  179 

Deceit,  182 

Despair,  43 

Detraction.  201 

Devotion,  86 

Diligence,  136,  235 

Drinking,  144 

Drunkenness,  144 ;  excuses  for  it, 
145 

Duties  to  those  in  want,  202 

to  Relations,  204,  223 

to  all  Ranks  and  Qualities, 

200,  202 


Duty  to  God,  38 — 56  ;  to  ourselves, 
119;  to  magistrates,  206;  to  pa- 
rents, 206,211,215;  to  pastors, 
87,  208  ;  to  children,  216  ;  to  hus- 
band, 226  ;  to  wife,  228 

Duty  of  Servants,  233;  of  Masters, 
235 

Eating,  142 

Education  of  Children,  217 

Enemies,  242,  267 

Envy,  134,  200 

Example,  221 

Faith,  39,  83 

False  reports,  189,  194 

False  witness,  190 

Fasting,  116 

Fear,  49 

Feasts  and  Fasts,  66 

Fidelity,  234 

Forgiving,  248 

Fraud, 186 

Friendship,  231 

Gaming,  158 

God,  39,  66,  95,  102 

Goods  of  Nature,  122;  of  Fortune, 
123  ;  of  Grace,  123;  of  Neighbour, 
177 

Graces,  85,  87 

Gratitude,  204 

Guide  in  Spirituals,  87 

Heahh,  142 

Honour  of  God,  62,  95 

Hope,  42 

Humiliation,  81 

Humility,  57,  119 

Husband,  228 

Idolatry,  118 

Improving  of  Talents,  136 

Inconsideration,  the  danger  of,  136 

Industry,  136 

Infirmities,  193,  225 

Injuries,  172 

Injustice,  186 

Justice  (see  Neighbour) 

Kindness  of  God,  44 

Kindred,  204 

King,  206 

Law-suits,  266 

Light  of  Nature,  37 ;  of  Scripture,  38 
335 


336 


INDEX. 


Lord's  Day,  65 

Lord's  Supper,  55,  77 

Love  of  God,  44 

Love  to  God,  fruits  of,  46 

Love  to  Brethren,  223 

Lying,  196 

Magistrates,  206 

Maiming,  171 

Malice,  177 

Marriage,  214,  264 

Masters,  235 

Meekness,  127,  198 

Minister,  87,  208 

Murder,  167 

Murmuring,  132 

Nature,  136 

Neighbours,  162, 174, 177, 189, 195, 

237 
Oaths,  95—102 
Obedience,  84,  207,  210,  213 
Offences  against  God  and  man,  the 

difference,  245 
Oppression,  178 
Parents,  206,  211,  215 
Patience,  58 
Peace-making,  265 
Perjury,  97 
Petitions,  103 
Poor,  203,  255 
Prayer,  101—112 
Preachers,  208,  210 
Preaching,  69 
Presumption,  43 
Pride,  119,  172,  198 
Promises,  40 
Recreation,  156 
Relations,  204,  223 


Repentance,  112 

Reports,  false,  189 

Reproach,  147 

Resolution,  84 

Restitution,  188 

Sacraments,  71,  77 — 94 

Sacrilege,  64 

Scoffing,  192 

Scriptures,  38,  67 

Servants,  233 

Sins,  78,  85,  104 

Slanders,  190 

Sleep,  156 

Sloth,  mischief  of,  157 

Sobriety,  112 

Soul,  vide  Preface 

Sports,  158 

Stealing,  181 

Swearing,  95,  199 

Temperance,  142 — 156 

Thankfulness,  59 

Thanksgiving,  105 

Theft,  179,  181 

Threatenings,  40 

Trust,  deceived,  183 

Truth,  196 

Uncleanness,  139 

Vain-glory,  124 

Wants  of  parents  to  be  supplied, 

214 
Watchfulness,  101 
Whisperings,  191 
Wife,  174,  226 
Witness,  false,  196 
Word  of  God,  67 
Works,  58 
Worship,  102 


Printed  by  King  and  Baird,  No.  9  George  St. 


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